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GOSPEL 



IN 



CHART AND SERMON 



/ 

By J. J. Limerick 






CINCINNATI, O.: 

JOHN F. ROWE, PUBLISHER. 

1897. 




3% 73o<) 

.L-5 



Copyright, 1897, 

BY 

J. J. LIMERICK. 



DEDICATION. 

To the Faithful Disciples of Christ, in Pro- 
found and Christian Love, This Book 
is Humbly Dedicated by 
THE AUTHOR. 



TABLE OF CONTENTS. 

Page 

Photo — A. Campbell 2 

Disciples of Christ. By J. J. Limerick 3 

Photo — John F. Rowe 8 

The Restoration Movement 9 

Photo— P. W. Adams 16 

Salvation (Chart) 17 

Photo— L. S. Terry 22 

Four Kingdoms (Chart) 23 

Photo— P. W. Shick. 28 

Spiritual Circumcision 29 

The Place and Design of Baptism 32 

Photo— B. F. Martin 39 

The Thief on the Cross (Chart) 41 

Photo — J. H. Limerick. .......... 46 

Measuring God's Temple (Chart) 47 

Photo — J. F. Stagner 51 

The Lord's Supper. 50 

Photo — J. E. Cain 54 

Deliverance (Chart). 55 

The Promise (Chart). 59 

Photo— J. J. McLain . 62 

Fullness of the Godhead (Chart). 63 

Photo— R. W. Officer. ... GS 

What Must I Do to be Saved? 69 

(IX) 



X TABLE OF CONTENTS. 

Page 

Photo — J. W. Zachaey. . . . 74 

The Witness of the Spirits 75 

Evangelists and Wixe. By E. B. Xeal, 87 

Photo — J. W. Bowdex 92 

The Church of Christ (Chart). . 95 

Photo — W. H. Horn. 97 

Division of the Woed (Chart). 99 

Photo— J. D. Mobgan 103 

The Eterxal Destiny of Max (Chart) 105 

Photo — G. B. Hancock Ill 

The Christiax Peofessiox. 113 

Photo — T. H. Popplewell 117 

The Eesuerectiox. 119 

Photo— J. D. Taxt 121 

Christ's Law Coxyerts Ale Alike (Chart) 123 

Water Salyatiox (Chart). 126 

Photo — L. P. Johxsox. 129 

The Form of Doctrixe 131 

Photo — J. W. Harris. 135 

God's Ambassadors (Chart) 137 

The Two Ways (Chart) 140 

Photo— J. H. D. Tomsox. 143 

How to Sing. . 145 

The Three States of Max (Chart). 149 

Six axd 'Salyatiox (Chart). 151 

Photo— Homer E. Moore. ... 153 

Coxfessiox ix Acts (Chart). 155 

The Healixg Folxtaix (Chart) 157 



TABLE OF CONTENTS. XI 

Page 

Photo— S. L. Barker 162 

Mission Work (Chart) 163 

Photo— T. L. Gray 170 

Two Leaders 171 

Photo— D. W. Nay 176 

Christian Liberty (Chart) 177 

Righteousness in Christ (Chart) 185 

Photo — J. C. Glover 194 

The Kingdom of Time (Chart). . . . ' . . . . 195 

Not Sight, but Faith (Chart). 198 

Photo— S. R. Cassius 202 

Negro Evangelization (Chart) 203 

Photo — Barton W. Stone 209 

Barton W. Stone. By W. W. Stone. 211 

Photo — W. W. Stone. . . . ' 217 

The True Tabernacle (Chart) 219 

Photo— T. G. Phelps 226 

What I Am, and Why. 227 

Photo— J. C. Howard.. .....' 231 

Sermon by J. C. Howard. . . 233 

Photo — J. J. Limerick. . 239 

Christ Against Men (Chart). ....... 241 

Science and Christianity (Chart) 245 

Pure Religion 24S 

The Pharisee (Chart). 251 

The Publican (Chart) 255 

The Hypocrite (Chart). 256 

Scriptural Heart of Man (Chart). 259 



XII TABLE OF CONTENTS. 

Page 

The Wicked Max. . . 262 

Unity of Believers (Chart). 265 

P ARABLE OF THE SOWER (CHART) 268 

Seven Upward and Seven Downward Steps (Chart). . . 271 

Soldier of the Cross (Chart). 275 

I Can't (Chart). . 278 

Suffering as a Christian. 2S1 

Search the Scriptures (Chart) 284 



PREFACE. 

" Go ye therefore, and teach all nations, baptizing them in the 
name of the Father, and of the Son, and of the Holy Spirit : teach- 
ing them to observe all things whatsoever I have commanded you : 
and, lo, I am with you alway, even unto the end of the world. 
Amen" (Matt, xxviii. 19, 20). "And he said unto them, Go ye 
into all the world, and preach the gospel to every creature. He 
that believeth and is baptized shall be saved ; but he that believeth 
not shall be damned" (Mark xvi. 15, 16). "And said unto 
them, Thus it is written, and thus it behooved Christ to suffer, and 
to rise from the dead the third day ; and that repentance and re- 
mission of sins should be preached in his name among all nations, 
beginning at Jerusalem" (Luke xxiv. 46, 47). "I charge thee 
therefore before God, and the Lord Jesus Christ, who shall judge 
the quick and the dead at his appearing and his kingdom ; preach 
the word; be instant in season, out of season ; reprove, rebuke, 
exhort with all long-suffering and doctrine" (2 Tim. iv. 1, 2). 

THE AUTHOR. 



AUTOBIOGRAPHY. 

The compiler of this book was born in the year 1866, in 
the city of Richmond, Mo. ; joined the Church of Christ in 1883 ; 
afterward united with the Methodist Church in Kansas City ; was 
driven out of the Church of Christ on account of innovations ; 
when older and became better acquainted with God's w r ord, we 
left the human church, and once more entered into the service 
of Christ, and in the fall of 1887 began to proclaim the gospel 
of Christ ; repudiated all humanism and innovations, and can still 
say w T e are satisfied with what is written in God's word. We 
have been the humble instrument, in the hand of the Lord, in 
bringing into the body of Christ about fifteen hundred persons. 
Was married in October, 1888, to Miss C. C. Flint, who, up to the 
present time, has proven herself worthy of her position as our 
colaborer in the sacrifices for the truth's sake. For the last two 
seasons we have been accompanied in our protracted meetings by 
our good Bro. Cliser, the singing evangelist, which has added 
much to the interest of our meetings. Praying that God's blessing 
may abide with all his faithful children, I remain yours in Chris- 
tian love for the truth of God's holy word, 

J. J. LIMERICK. 




§&SmBegsKEBBMS&§BmmfflBi 



Alexander Campbell. 



THE DISCIPLES OF CHRIST. 

By J. J. LIMERICK. 

FOB, the account we are about to give of the Disciples of Christ, we are indebted 
to an article as it appears in "Religious Denominations," by Mr. Belcher. 

"A. Campbell and his father, Thomas Campbell, renounced the Presbyterian 
system, and were immersed in the year 1812. They and the congregations which 
they had formed united with the Redstone Baptist Association, protesting against 
all human creeds as bonds of union, and professing subjection to the Bible alone. 
But, in pressing upon the attention of that society and the public the all-suffi- 
ciency of the sacred Scriptures for everything necessary to the perfection of Chris- 
tian character, whether in the private or social relations of life, in the Church 
or in the world, they began to be opposed by a strong creed-party in that Associa- 
tion. After some ten years' debating and contending for the Bible alone, and the 
apostles' doctrine, Alexander Campbell and the church to which he belonged 
united with the Mahoning Association of Ohio, that Association being more 
favorable to his views of reform. In his debates on the subject and action of 
baptism with Mr. Walker, a seceding minister, in the year 1820, and with Mr. 
McCalla, a Presbyterian minister, in 1823, his views of reformation began to be 
developed, and were very generally received by the Baptist society as far as these 
works were read. But in his Christian Baptist, which began July 4, 1823, his 
views of the need of reformation were more fully exposed, and, as these gained 
ground by the pleading of various ministers of the Baptist denomination, a party 
in opposition began to exert itself, and to oppose the spread of what they were 
pleased to call heterodoxy. But not till after great numbers began to act upon 
these principles was there any attempt towards separation. After the Mahoning 
Association appointed Walter Scott an evangelist, in 1827, and when great num- 
bers began to be immersed into Christ under his labors, and new churches began 
to be erected by him and other laborers in the field, did the Baptist associations 
begin to declare non-fellowship with the brethren of the Reformation. Thus by 
constraint, not of choice, they were obliged to form societies out of those com- 
munities that split upon the ground of adherence to the apostles' doctrine. The 
distinguishing characteristics of their views and practices are the following: 

"They regard all the sects and parties of the Christian world as having, in 
greater or less degrees, departed from the simplicity of faith and manners of the 
first Christians. Tihs defection they attribute to the great varieties of specula- 
tion and metaphysical dogmatism of the countless creeds, formularies, liturgies 
and books of discipline adopted and inculcated as bonds of union and platforms 
of communion in all the parties which have sprung from the Lutheran Reforma- 
tion. The effects of these synodicai covenants, conventional articles of belief and 
rules of ecclesiastical polity have been the introduction of a new nomenclature, a 
human vocabulary of religious words, phrases and technicalities which has dis- 
placed the style of the Living Oracles and affixed to the sacred diction ideas wholly 
unknown to the apostles of Christ. To remedy and obviate these aberrations, 
they propose to ascertain from the Holy Scriptures, according to the commonly 
received and 'well-established rules of interpretation, the ideas attached to the 
(3) 



4 THE DISCIPLES OF CHRIST. 

leading terms and sentences found in the Holy Scriptures, and then to use the 
words of the Holy Spirit in the apostolic acceptation of them. By thus express- 
ing the ideas communicated by the Holy Spirit, in the terms and phrases learned 
from the apostles, and by avoiding the artificial and technical language of scho- 
lastic theology, they propose to restore a pure speech to the household of faith, 
and, by accustoming the family of God to the use of the language and dialect of 
their heavenly Father, they expect to promote the sanctiication of one another 
through the truth, and to terminate those discords and debates which have always 
originated from the words which man's wisdom teaches, and form a reverential 
regard and esteem for the style of the great masters of polemic divinity, believ- 
ing that speaking the same things in the same style is the only certain way to 
thinking the same things. Not only do the Disciples choose to speak of Bible 
things by Bible words, being confident that the things taught by God are better 
taught in words and under the name which the Holy Spirit has chosen and appro- 
priated, than in human words; but they are careful to interpret every passage of 
Scripture by the light of its own context. Against the common practice of isola- 
ting a passage, of fixing on a sentence, of detaching it from the paragraph to which 
itjbelofigs, and explaining it in a sense dictated only by the combination of the 
syllables, or the words in themselves considered, they enter their most solemn pro- 
test. Hence in their public teaching they have entirely discarded the 'halfa- 
minute text and half-an-hour sermon' system. The great Mr. Locke has well 
said: 'If the Holy Scriptures were but laid before the eyes of Christians in their 
due connection and consistency, it would not then be so easy to snatch out a few 
words, as if they were separate from the rest, to serve a purpose to which they 
do not at all belong and with which they have nothing to do.' Professor Stuart, 
of Andover, on the same subject remarks that 'it is really a matter of regret to 
find, in most of the old and distinguished writers on theology, such a multitude 
of passages adduced as proof- texts, which, when examined by just principles of 
interpretation, prove to be in nowise adapted to establish the doctrine in con- 
firmation of which they were cited.' And in an article ia a late number of the 
Eclectic Beview, a most respectable organ of the Dissenters in England, the writer 
says: 'We speak it in sorrow, and with a distinct conviction how disagreeable 
such an avowal must be to many whom we love; but we give it as our solemn 
and heartfelt conviction, the word of God is but rarely explained in the pulpit, 
and hence it is but little understood by the people.' 

"They make a very marked distinction between faith and opinion, between 
the testimony of God and the reasonings of men, the words of the Spirit and 
human inferences. Faith in the testimony of God and obedience to the command- 
ments of Jesus are their bond of union, and not an agreement in any abstract 
views or opinions upon what is written or spoken by divine authority. Regard- 
ing all the opposing theories of religious sectaries as extremes begotten by each 
other, they cautiously avoid them as equidistant from the simplicity and prac- 
tical tendency of the promises and precepts, of the doctrines and facts, of the 
exhortations and precedents of the Christian institution. They look for unity of 
spirit and the bonds of peace in the practical acknowledgment of 'one faith, one 
Lord, one immersion, one hope, one body, one Spirit, one God and Father of all' ; 
not in unity of opinions, nor in unity of forms, ceremonies or modes of worship. 
The Holy Scriptures of both Testaments they regard as containing revelation from 



THE DISCIPLES OF CHRIST. 5 

God, and as all necessary to make the man of God perfect, and accomplished for 
every good word and work; the New Testament, or the Living Oracles of Jesus 
Christ, they understand as containing the Christian religion ; the testimonies of 
the four evangelists they view as illustrating and proving the great proposition 
on which our religion reats, namely, that Jesus of Nazareth is the Messiah, the 
only begotten and well-beloved Son of God, and the only Savior of the world; tUe 
Acts of the Apostles as a divinely authorized narrative of the beginning and 
progress of the reign or kingdom of Jesus Christ, recording the full development 
of 'the gospel' by the Holy Spirit sent down from heaven, and the procedure of 
the apostles in setting up the Church of Christ on earth; the Epistles as carrying 
out and applying the doctrine of the apostles to the practice of individuals and 
churches, and as developing the tendencies of the gospel in the behavior of its 
professors, and all as formiDg a complete standard of Christian faith and morals, 
adapted to the interval between the ascension of Christ and his return with the 
kingdom which he has received from God. Every one who sincerely believes the 
testimony which God gave of Jesus of Nazareth, saying, 'This is my Son, the 
beloved, in whom I delight,' or, in other words, believe what the evangelists and 
apostles have testified concerning him, from his conception to his coronation in 
heaven as Lord of all, and who is willing to obey him in everything, they regard 
as a proper subject of immersion into the name of the Father, and of the Son, 
and of the Holy Spirit, and no one else. They consider Christian baptism, after 
a public, sincere and intelligent confession of the faith in Jesus, as necessary to 
admission to the privileges of the kingdom of the Messiah, and as a solemn 
pledge, on the part of Heaven, of the actual remission of all past sins and of adop- 
tion into the family of God. The Holy Spirit is promised only to those who 
believe and obey the Savior. No one is taught to expect the reception of that 
heavenly Monitor and Comforter as a resident in his heart till he obeys the gos- 
pel. Thus, while they proclaim faith and repentance, or faith and a change of 
heart, as preparatory to immersion, remission of sins and the gift of the Holy 
Spirit, they say to all penitents, or all those who believe and repent of their 
sins, as Peter said to the first audience addressed after the Holy Spirit was 
bestowed after the glorification of Jesus: 'Be immersed, every one of you, in the 
name of the Lord Jesus, for the remission of sins, and you shall receive the gift 
of the Holy Spirit.' They teach sinners that God commands all men everywhere 
to repent or turn to God ; that the Holy Spirit strives with them so to do by the 
apostles and prophets; that God beseeches them to be reconciled through Jesus 
Christ, and that it is the duty of all men to believe the gospel and turn to God. 
The immersed believers are congregated into societies according to their near- 
ness to each other, and taught to meet every first day of the week in honor and 
commemoration of the resurrection of Jesus, and to attend to the Lord's Supper, 
which commemorates the death of the Son of God ; to read and hear the Living 
Oracles, to teach and admonish one another, to unite in all prayer and praise, to 
contribute to the necessities of saints, and to perfect holiness in the fear of the 
Lord. The Disciples 'break the loaf in commemoration of the sufferings and 
death of Jesus, every first day of the week, as an essential and divinely ordained 
part of tne sanctification of the Lord's-day. That this ordinance was in apostolic 
times 'inseparable from the ordinary worship of the Lord's-day, and that it 
was regarded^as the'prominent object of the assembling together of the church,' 



O THE DISCIPLES OF CHRIST. 

is unquestionably established by Acts xx. 7 ; 1 Cor. xi. 20. Dr. Doddridgejsays on 
the former passage: 'It is well known the primitive Christians administered the 
eucharist every Lord's-day ; and, as that was the most solemn and appropriate act 
of worship, it is no wonder that it should be mentioned as the end of their 
assembling. ' The death and resurrection of our Lord being the very foundation 
of our religion, how wisely has he ordained it that we should have a constant 
memorial of them, of his death in the Lord's Supper, and of his resurrection 
on the Lord's-day. 'The primitive Christians,' says Dr. Watts, 'celebrated both 
of these institutions on the first day of every week. We all agree to celebrate 
one of these, namely, his resurrection, every week on the first day; but how few 
are there that celebrate the memorial of his death in a constant attendance at the 
Lord's Supper.' From a number of advocates of this practice we subjoin the 
following. Calvin says: 'Every week, at least, the table of the Lord should be 
spread for Christian assemblies.' Mr. Orme states that 'the independent 
Churches in England, at the beginning, observed the Lord's Supper every first 
day of the week. If I might be allowed to add my own testimony, I would say 
that the experience of nearly twenty years in a numerous church, where this was 
the constant practice, made me acquainted with no evils arising out of it, and 
satisfied me that the benefits of it were great, both to individuals and the body at 
large.' In the Baptist Confession of Faith, published in 1611, is the following 
article: 'Every church ought, according to the example of Christ's disciples in 
the primitive churches, upon every first day of the week, to assemble together, to 
pray, prophesy, praise God, acd break bread.' Dr. Mason, of New York, observes: 
'It is demonstrable that, among the primitive Christians, the celebration of the 
Supper was a part of the ordinary sanctification of the Lord's-day. In this man- 
ner did the spirit of ancient piety cherish the memory of a Savior's love.' Mr. 
Wesley writes: 'I advise the elders to administer the Supper of the Lord on every 
Lord's-day. ' Every congregation chooses its own overseers and deacons, who 
preside over and administer the affairs of the congregation; and every church, 
either from itself, or in co-operation with others, send out, as opportunity offers, 
one or more evangelists, or proclaimers of the Word, to preach the Word and to 
immerse those who believe, to gather congregations and to extend the knowledge 
of salvation as far as their means extend. But every church regards these evan- 
gelists as its servants, and, therefore, they have no control over any congregation, 
each church being subject to its own choice of presidents or elders, whom they 
have appointed. Perseverance in all the work of faith, labor^of love, and patience 
of hope is inculcated by all the disciples as essential to admission into the heav- 
enly kingdom. Such are the prominent outlines of the faith and practices of 
those who wish to be known as the disciples of Christ; but no society among 
them would agree to make the preceding items either a confession of faith or a 
standard of practice; but, for the information of those who wish an acquaintance 
with them, are willing to give at any time a reason for their faith, hope and 
practice." 




John F. Rowe. 



THE RESTORATION MOVEMENT. 

By John F. Rowe. 

THOMAS CAMPBELL came to the United States in 1807, and settled in Wash- 
ington County, Pennsylvania, and, as a Presbyterian minister from Glasgow, 
Scotland, was duly received by the Chartiers Presbytery. Before leaving Scotland 
he had imbibed some of the reactionary and reformatory spirit of the Haldanes, 
who also had been educated in the Presbyterian faith, but who, sickened by sec- 
tarianism, and dismayed by the encroachments of bold and defiant infidelity, 
which spread its miasma with the fury of a prairie fire, sought refuge in the 
word of God, as a traveler shelters himself in the shadow of a great rock. Thomas 
Campbell was a full-fledged Presbyterian, of the hyper- Calvinistic type, when he 
landed in America. But when he looked around, he discovered a sad condition of 
the religious situation. He saw nothing but warring sects and ungodly rivalries. 
He saw only self consuming sects fighting over self repellant creeds and contra- 
dictory dogmas. The gospel as preached by the apostles was lost in the rubbish 
of opinionism and scholasticism. The people were fed on the dry husks of Cal- 
vinism, and on the sour sap of Arminianism. The promulgation of these two 
rival systems was producing infidels more rapidly than converts came to Calvinism 
or Arminianism. Infidelity was everywhere rampant and defiant, caused by the 
vulgar teachings of Voltaire, Bolingbroke and Tom Paine. Calvinism drove these 
men and the masses into skepticism, if not into bold, bald infidelity. They argued 
that if Calvinism be a doctrine revealed from heaven by inspiration, the fate of 
every man, born or unborn, was eternally fixed ; that if God had from all eternity 
fixed the exact number to be saved, and all the rest to be irrevocably damned, 
there was nothing man could do. His will power was gone; his freedom of 
choice was annulled; he was passive in the hands of an unrelenting, avenging 
God. In the words of Dryden : 

"If by free will in our own paths we move, 
How are we bounded by decrees above ? 
Whether we drive, or whether we are driven, 
If ill, 'tie ours ; if good, the act of Heaven." 
Arminianism was no better. It was just as incomprehensible — volatile, elu- 
sive, eccentric, uncertain. Faith was a direct gift of God, and men couldn't 
believe until they received that gift; a gift which might never descend. Faith 
which comes by hearing the word of God was not included in Arminianism. 
Before the soul could be regenerated, a miracle must be performed by a direct 
visitation of the Holy Spirit. The Spirit visited some, and some it did not 
visit, no matter how anxious the passed-over souls might be. This doctrine 
gave rise to all sorts of dreams, fantasies, apparitions and hallucinations, which 
were regarded as evidences of pardon. Psychological "experiences" were sub- 
stituted for the testimonies of God's word; the deductions of human reason took 
the place of the gospel of Christ; opinions of men became the nuclei of creeds, 
which, as soon as formulated, cut off all further investigation of the Scriptures, 
and every man was measured by the creed, and not by the word of God. Every 
man was measured on an iron bedstead, and if he was too long, he was cut off ; 
if too short, he was stretched. 
(9) 



JO .THE RESTORATION MOVEMENT. 

This was the kind of work going on when Thomas Campbell made his appear- 
ance. As a member of the Presbyterian Church, he immediately inaugurated a 
work of reform. He drew up thirteen general propositions in which he showed 
the instant necessity of forsaking creeds and returning to the Bible as God's infal- 
lible guide. He showed that human creeds should not be made tests of fellow- 
ship; he would supplant tradition and scholasticism by the written Word; he 
contrasted the unity of the Spirit with sectarian divisions; he compared essen- 
tials with non-essentials; he placed the authority of Christ above all human 
authorities ; he held that in all matters of faith and doctrine and worship we 
should have the fact and the precedent, and that the mind of God must be clothed 
in Scriptural language, and not in the obscure nomenclature of the schools, and 
that the gospel must be expressed in plain words, and not in scholastic terminol- 
ogies beyond the reach of the common understanding. He proposed to make the 
Bible its own interpreter. The essence of his thirteen propositions, as a basis of 
union for all Christians of every name, and as a divorcement from all concrete or 
abstract creeds, is set forth in one concise and cogent sentence: "Where the Bible 
speaks, we speak; where the Bible is silent, we are silent.'' 1 He very politely sub- 
mitted his propositions, as a solution of the sectarian muddle, to his Presbyte- 
rian brethren, but the Presbyterian clergymen rejected them to a man as being 
subversive of the Westminster Confession of Faith. 

Testing his principles by the word of God, Thomas Campbell, as an honest 
Presbyterian, was obliged to abandon infant baptism, as the Haldanes had already 
done in Scotland. He could find not a particle of Scripture to support a dogma 
borrowed from Rome, the mother of mystery Babylon the Great. In 1809, when 
Alexander, the son of Thomas Campbell, joined his father and connected himself 
with the same presbytery, he was called on by his father to examine the thirteen 
propositions which his father had submitted to the presbytery. After reading 
them over very carefully, tne son said to the father: "Father, if ycu stand by 
your propositions, you will be obliged to surrender, not only infant baptism, but 
also the church rite of sprinkling." "Well," said the father in reply, "I will 
go wherever my principles drive me; if the Bible does not sustain sprinkling, 
sprinkling must go with the other Papal rubbish. ' ' These two illustrious reformers, 
having now substituted the Bible for the Westminster Confession cf Faith, which 
they did at the sacrifice of popularity and ecclesiastical advancement, and under 
the maledictions of their Presbyterian ministerial brethren, found themselves cast 
upon the shores of a newly discovered world, religiously speaking. As a final 
result, these two men, with their wives, and two other men, with their wives, 
went off and were baptized, according to apostolic practice, by the authority of 
Jesus the Christ. These eight persons formed the nucleus of a congregation, 
having resolved to take the Bible exclusively as their all-sufficient rule of faith 
and practice. Two or three congregations soon grew out of this movement, which 
movement was originally intended by Thomas Campbell as an effort to reform the 
Presbyterian Church, but which the clergy rejected with seem and holy indigna- 
tion. Eventually, Alexander Campbell, with his little band of Christian freemen, 
were invited by the Baptists to join the Redstone Baptist Association, which 
invitation Alexander Campbell accepted, stipulating, however, that he must be 
allowed to interpret the Scripture without Baptist dictation, and to preach the 
gospel untrammeled by ecclesiastical tests. But, the young reformer, having soon 



THE RESTORATION MOVEMENT. I I 

developed wonderful talents, both as a speaker and as a writer, and having shot 
above the religious horizon into sudden popularity, his ministerial Baptist breth- 
ren, who as scholars occupied a low plane, became morbidly envious and jealous 
of the rising dialectician; and, as a consequence, they began to accuse him of 
propagating heresy, which heresy consisted in preaching precisely what the apos- 
tles preached, and in exposing the dreams and fantasies and morbid imaginations 
of his stupid, ignorant Baptist brethren! Having utterly failed to convict him 
of teaching doctrine contrary to the word of God, at a meeting of a certain Bap- 
tist association Campbell mounted a rock (more famous than the Plymouth 
Kock), in sight of the Baptist assembly, and there delivered his famous "sermon 
on the law," the more intelligent Baptists rallying around his apostolic standard, 
the bigoted Baptists standing fast by their own colors. Soon after this memo- 
rable event, Campbell joined the Mahoning Baptist Association of Eastern Ohio, 
where he found an intelligent and high-minded class of Baptists, who received 
the great dialectician with open arms, and as the restorer of the ancient order of 
things. Tn 1827, Campbell was present at one of these associations, as was also 
Walter Scott, a Scotch Presbyterian, who then joined the new movement, and who 
proved to be one of the most splendid pulpit orators of modern times. Such was 
the effect of the preaching of these two eminent orators and logicians, and such 
their powers of analysis in accurately dividing the word of the Lord, that in 1827 
this Baptist Association dissolved, lost its identity, and never met again. This 
was the beginning of the great Restoration movement, to promote which Camp- 
bell established a periodical named the Christian Baptist, which, now bound in 
seven volumes, is a vast treasure house of Biblical knowledge, and which should 
be in the hands of every preacher. It was about this time that the "yearly meet- 
ing" was instituted on the Western Reserve, which in subsequent times became 
so famous by the presence of the Campbells, Scott, the Haydens, John Henry, A. 
B. Green, Isaac Errett, J. H. Jones, Wesley Lanphear, B. F. Perkey, and others. 
The writer has seen as many as six thousand people at one of these annual meet- 
ings, but which meetings have degenerated from brilliancy and evangelistic 
fervor, and the conversion of many souls, to society money- begging institutions, 
the effect of which has been to drive the people away, so that these meetings 
have now dwindled into insignificance. 

It is now plain to be seen that what is known as the restoration of apostolic 
Christianity was a purely providential affair, as much so as was the Lutheran 
Reformation of the sixteenth century, with this difference, that while it was true 
that Luther placed the Bible in the hands of the people, Campbell not only placed 
the Bible in the hands of the people, but he also placed the rules of interpreta- 
tion in the hands of the people, and made the Bible its own interpreter, without 
the aid of a priesthood. As soon as Campbell had cut loose from all sectarian 
alliances, he at once began to advocate the restoration of primitive Christianity, 
although it is true that, while among the Presbyterians, he simply proposed a 
reformation of the Presbyterian Church. It never was in the mind of Alexander 
Campbell, as he himself declared, to start a new religious party. The movement, 
from inception to full development, was entirely providential. But, behold the 
marvelous results 1 In seventy-five years one million men and women have rallied 
under the blood-stained banner of King Immanuel, whose battle-cry is heard in 



12 THE RESTORATION MOVEMENT. 

every land: " Where the Bible speaks, we speak; where the Bible is silent, we are 
silent." 

We have thus given a crude and very imperfect outline of the greatest provi- 
dential religious movement of modern times, as a reason why the disciples of 
Christ are a separate and distinct people, and to stimulate the youDg people, 
especially young preachers, to read up and make themselves thoroughly acquainted 
with the sublime facts of history. 

In 1809 Thomas Campbell formed, aided by the counsel and consent of his 
Presbyterian brethren, the "Christian Association of Washington, for the sole 
purpose of promoting simple, evangelical Christianity, free from all mixture of 
human opinions and inventions of men." This soeiety was not intended to sup- 
ply the plaoe of a church, nor did it, in the least, assume the authority of a 
church, nor was it formed for church association; but it was a voluntary gather- 
ing of free and independent individuals, representing no church in particular, 
who assembled for the purpose of discussing Bible questions and church reforma- 
tion, where free discussion was open to one and all. Article V. reads as follows: 

"That this society, formed for the sole purpose of promoting simple, evangel- 
ical Christianity, shall, to the utmost of its power, countenance and support such 
ministers, and such only, as exhibit a manifest conformity to the original stand- 
ard, in conversation and doctrine, in zeal and diligence; only such as reduce to 
practice that simple, original form of Christianity expressly exhibited upon the 
sacred page, without attempting to inculcate anything of human authority, of 
private opinion or inventions of men, as having any place in the constitution, 
faith or worship of the Christian Church, or anything as matter of Christian 
faith or duty, for which there can not be expressly produced a 1 Thus saith the 
Lord, ' either in express terms or by approved precedent. ' ' 

This was the incipient movement, or the remote cause, of that which finally 
developed into such immense proportions, the like of which has not been seen 
since the apostolic age. That which began in an effort to reform one of the pop- 
ular sects resulted in a complete restoration of a church which had been lost to 
the world. That same "sect," or called-out people, which was "everywhere 
spoken against" in the apostolic age, is now everywhere spoken against for similar 
reasons. That "sect" was exclusive of all other sects, and inclusive of all that 
proceeded from the authority of the Son of God. Jesus Christ intended that his 
Church or his disciples should be sui generis— that they should be called out 
(ecclesia) from the world, separated from all human organisms, religious and sec- 
ular, and be built, not upon a man, nor upon a system of human philosophy, nor 
upon a theological formulary, but upon the divinity of Jesus, the Messiah of God. 
This institution, begotten of God, was to bring its supplies from no human 
source. It was to stand absolutely independent of all human legislation. Christ 
was constituted the head of this body — a spiritual body, composed of enlight- 
ened, renovated, consecrated men and women. The gospel preached by the apos- 
tles of the Lamb contemplated the deliverance of the human soul from sin — 
salvation from a state of sin, salvation from the dominion of sin, salvation from 
the guilt of sin, salvation from the fearful consequences of sin; and this salvation 
was to be found, not in a church, not in a creed, not in deductions of human 
philosophy, not in the decrees of a pope, not in the pronunciamento of a synod, 
but in the person and life of the Son of God. The restoration proposed, and 



THE RESTORATION MOVEMENT. 1 3 

which has been in operation seventy-five years, has, besides identifying the apos- 
tolic church, been instrumental in exploding many false dogmas and erroneous 
teachings. By contending earnestly for the faith once for all (Syriac version) 
delivered to the saints, and by preaching the Word exclusively, according to the 
apostolic injunction, infant baptism, a relic of the age of mysticism, has been 
relegated to the dark shades whence it came, and, along with that exposure, all 
men and women, not enmeshed in the crudities of a creed, and not intellectually 
benumbed by the drugs of the mother of harlots, have discarded sprinkling, 
which, in the dark ages, was substituted for immersion, and which is perpet- 
uated by the Church of Rome as her own peculiar invention: which invention 
she permits her sectarian sibilant daughters to appropriate. 

In this unprecedented movement it has been shown that such a thing as 
preaching the Spirit— an abstract Spirit at that — instead of preaching the word 
of God, as revealed by the Holy Spirit, was unknown in the apostolic age. The 
apostles never said "preach the Spirit," but they did say "preach the word." 
When the apostle Peter was directed by the Spirit of God to enter the Gentile 
world for the first time, he was to "tell" Cornelius and his household "words 
whereby he and his house should be [saved. " These words communicated the 
mind and will of God to the mind and understanding of these Gentile converts. 
The mind of God is the Spirit of God, as the mind of man is the spirit of man. 
(See 1 Cor. ii. 11.) It was the word of God that made Felix tremble. It was 
the word of God, as delivered by the apostle Paul, that almost induced King 
Agrippa to become a Christian. It was the "word of the Lord" preached that 
moved the Philippian jailer to obedience. It was the word of the Lord preached 
by Paul that opened the heart of Lydia, so that she immediately attended to the 
things commanded of the Lord. You search in vain to ascertain where the apos- 
tles even intimated such a thing as an abstract effluence of the Spirit operating 
upon the hearts of sinners. "Christ and him crucified" was the great proposi- 
tion everywhere proclaimed by the ambassadors of Jesus the Christ. Salvation 
was to be found in a Person, not in a thing. All the promises of God are yea and 
amen in Christ, and not in subscription to the dry dogmas of a creed. To the 
illustrious Alexander Campbell, in the beginning of this century, belongs the 
honor of having called the minds of the people away from metaphysical abstrac- 
tions and dogmatic creeds to a sublime contemplation of the person of Jesus 
Christ, as Prophet, Priest and King, and as the Savior of men. It is compara- 
tively a late thing that many Protestants, acting independently of church and 
creed, have come to view this question in the same light in which Campbell 
viewed it; consequently, it is not an uncommon thing to hear many beautiful 
sermons delivered from orthodox pulpits on the life, character and mission of the 
Christ, the speakers at the same time speaking very disparagingly of creeds and 
confessions of faith, which in the past have been made tests of church fellowship. 
Jesus, as Savior, as the divine Son of God, as Priest and Prophet, and as the 
great*Emancipator, is made to stand forth very prominently. And yet, in view 
of this fact, these very men who tentatively pretend so much religious independ- 
ence, are afraid to forsake their parties and plant themselves upon the ground 
where Campbell and his compeers placed themselves. And why? Because if the 
sectarian churches were to disintegrate, and there should come to be but one 
united Church, many men would lose leadership— would fall into the ranks or fall 



14 THE RESTORATION MOVEMENT. 

out entirely — and thus they would have to surrender place, profit and prestige ; 
so that, rather than be relegated to the common ranks, they will stick to the 
party, and sustain the party, and glory in the party. All their pretended sin- 
cerity amounts to nothing when it is known all around that if they can not be 
captains and colonels and generals, they will not serve the "Captain of our salva- 
tion" at all. Hence sectarianism waxes fat, and kicks, and grows stronger and 
more defiant. 

But to return to the main proposition— the preaching of the Word. Up to 
the time Campbell appeared, text preaching and sermonizing had well-nigh 
crushed out all the vitality of Church life. Nothing but a theological skeleton 
remained. The elect few, who were serenely and contentedly, and with much 
self complacency, resting upon the eternal decrees of God, spoke of the gospel 
contemptuously as the "mere word of God"; and those who "got religion" 
through the medium of their emotional natures ridiculed the word of God as 
God's illuminating and regenerating power. They had adopted a theory, but of 
God's system of salvation, as recorded upon the pages of inspiration, they seemed 
to be absolutely ignorant. Even now, under false teachers, thousands, members 
of "some church," for which they can give no reason, are ignorant of the "Holy 

Scriptures," which are able to make men wise unto salvation through faith in 
Christ Jesus ; and such language as the following by the apostle Paul is an enigma 
to them: "For this cause also thank we God without ceasing, because when you 
received the word of God which you [Thessalonians] heard of us [apostles], you 
received it not as the word of men, but, as it is in truth, the word of God, which 
effectually works also in you that believe." Hear Paul again: "For the word of 
God is alive and powerful, and sharper than any two edged sword, piercing even 
to the separating of soul and body, and the joints and marrow, and is a discerner 
of the thoughts and intents of the heart" (Heb. iv. 12). 

No, the apostles did not preach the Spirit, but they "preached the gospel," 
"preached the word," preached "the word of reconciliation," "preached Christ 
and him crucified." When addressing sinners, Jews and Gentiles alike, the apos- 
tles had nothing to say about the "witness within," "inner light," "intuitive 
knowledge," "Spirit illumination," "spiritual influence," and yet they "spake 
as the Spirit gave them utterance" — spake "all the words of this life," and, with 
"the sword of the Spirit, which is the word of God," they convicted sinners "of 
temperance, of righteousness and of coming judgment." This is the kind of 
preaching needed now — not moral essays, not homilies, not metaphysical disserta- 
tions, not skeleton sermons constructed of the bones of dead heroes and of the 
literatures of defunct animals; not lectures on marsupials, and the shortest cut 
to the north pole! 

This much, then, we have gained in our efforts to restore the apostolic order 
of things— that God and Christ and the Holy Spirit are in the gospel to make it 
powerful and effectual. 




P. W. Adams. 



SALVATION. 

By P. W. Adams. 

Text— Acts ii. 21 : "And it shall come to pass that whosoever shall call on the name of 
the Lord shall be saved." 

I HAVE often thought it a pity, that such a sweet, pleasant and wholesome 
passage of Scripture as this is, should ever have had the misfortune of passing 
through the fiery ordeal of controversy. But such is often the case. What is the 
result of controversy on the above Scripture? Answer — A large and overwhelm- 
ing portion of the human race yet in an unsaved state. Can it be possible that 
the Lord would hang the destiny of a world on the meaning of a passage of Scrip- 
ture so hard to be understood that the mass of the people could not understand 
it? I think not. Let us see what it is to call on the name of the Lord. What- 
ever it be, men must do it, or there is no promise of salvation. Therefore, call- 
ing on the name of the Lord is in harmony with all of God's truths. None to 
conflict, none to contradict. If there is a conflict of Scripture to the meaning of 
"calling on the Lord," to say the least, the meaning is doubtful. And if there 
is a passage of Scripture that contradicts the meaning, of course the meaning is 
extremely doubtful^ if not absurd. Let us put this to the test, and see if we can 
not get a meaning to "calling on the name of the Lord" that is in harmony with 
all of God's truth; no conflict, no contradiction whatever. Thank God we can. 
"To the law and testimony" we will go. Since there are given many meanings 
by men, let us first put some of them to the test. Take for a sample "prayer." 
Now, I believe all sectarians say prayer is the meaning or definition of "calling on 
the Lord," and to be consistent they introduce the mourner's bench, and call upon 
the "unsaved" to come forward to the mourner's bench to pray. Now, if prayer 
is the meaning, of course all who come to the mourner's bench and pray will be 
saved, for we can insert the meaning of "calling on the Lord" in the text (Acts ii. 
21), and it will make good sense. Let us try it. And it shall come to pass that 
whosoever "prays" shall be saved. I can not think any one so believes. But to 
the test. We are required to offer with our lips sacrifice (praise). "The sacri- 
fice of the wicked is an abomination to the Lord, but the prayer of his saints is 
his delight" (Prov. xv. 8). Does this conflict with Proverbs xxviii. 9? If so, 
prayer is a meaning doubtful. Does it contradict? If so, it is extremely doubt- 
ful. "Not every one that saith, Lord, Lord, shall enter into the kingdom of 
heaven" (Matt. vii. 21). "And why call ye me, Lord, Lord, and do not the 
things which I say?" (Luke vi. 46.) If this does not contradict, what does lan- 
guage mean? It follows, therefore, that prayer is not the meaning or definition of 
"calling on the name of the Lord." We hear some one say: "Did not][Simon pray 
by the request of Peter and John?" Yes, he did, and did right; but, remember, 
he was not an alien sinner, but an erring saint. When Philip first went to Samaria 
he found Simon an alien sinner. He did not then tell him to pray, but told him 
to call on the name of the Lord, as the sequel will show, or gave him the law of 
pardon. Prayer was left out. When Peter and John went to him they found him 
an erring saint; hence they told him to pray, because prayer to the saint was call- 
ing on the name of the Lord, or the law of pardon. Can you see the difference? 
(17) 



SALVATION. 19 

In the law of pardon to the sinner prayer is left out and baptism demanded. 
Acts ii. 38: "Repent, and be baptized every one of you for the remission of 
sins." Acts xxii. 16: "And now why tarriest thou? arise, and be baptized, and 
wash away thy sins, calling on the name of the Lord." In the law of pardon to 
the saint baptism is left out and prayer demanded, for prayer is the law of par- 
don to the saint. (1 John i. 9; iii. 22.) To this law all are agreed. Now, are you 
ready for the meaning of "calling on the name of the Lord"? Here it is: "Not 
every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, 
but he that doeth the will of my Father which is in heaven." Is this in harmony 
with all of God's truths? Most assuredly it is. Is there any conflict? Is there 
any contradiction? None whatever, this being admitted by all. Now, let us see 
what are the things required of the sinner to do that he may be sure that he has 
done the will of the Father. He must begin rightly. A failure here would ^be 
fatal to all his further efforts. Hence we conclude that we must begin with faith, 
for without faith it is impossible to please God. (Rom. x. 17.) Faith comes 
by hearing the word of God. What does faith do for the sinner? It changes his 
heart from the love of sin to the love of holiness, so that he can say, The things 
I once loved I now hate. So, then, faith comes by hearing the word of God. 
"These are written, that you might believe" (John xx. 31). Hence not the will of 
the. Father without faith. Is this all that is required to do the will of the Father? 
If so, the sinner is saved when he believes. But faith without works is dead. 
"As the body without the spirit is dead, so faith without works is dead also" 
(Jas. i. 24). Then, as faith works by love and purifies the heart, so the life must 
be purified by repentance. Repentance, then, is the second step in God's will to 
change the life, conduct and character of the believing sinner from the practice 
of sin to the practice of holiness. (2 Cor. vii. 8-11.) Hence we are safe in say- 
ing a repentance that does not take hold of a man's life and conduct to change it 
from the practice of sinfulness to the practice of holiness is not the repentance 
required by the Bible in order to do the will of the Father. "God commandeth 
all men everywhere to repent" (Luke xiii. 3). The penitent sinner also is re- 
quired to confess the faith in his heart before men. From the heart man believeth 
unto righteousness, and of the mouth confession is made unto salvation. There- 
fore, the will of the Father is that men should confess him — his Son — before men, 
and the Son said if they would not confess him before men, he would not confess 
them before God and the holy angels. (Matt. x. 32; Luke xii. 8.) Hence we 
can safely say confession is another part of the Father's will. If I were to stop 
here, I would be considered "orthodox," for all sectarians hold, in part at least, 
these points. Yet, if I should do so, I would not give all the steps or items that 
comprise the Father's will. We must take the last step to complete it, and this 
step is baptism. "Go preach the gospel to every creature: he that believeth and 
is baptized shall be saved" (Mark xvi. 16). "Go teach all nations, baptizing 
them" (Matt, xxviii. 19). "Repent, and be baptized every one of you in the 
name of Jesus Christ for the remission of sins" (Acts ii. 38). John preached 
baptism for the remission of sins. (Mark i. 4 ) "Arise, and be baptized for the 
remission of sins, or wash away thy sins" (Acts xxii. 16). "Know you not that 
so many of us as were baptized into Christ were baptized into his death?" (Rom. 
vi. 3). "For as many of us as have been baptized into Christ have put on 
Christ" (Gal. iii. 27). "For by one Spirit are we all baptized into one body'* 



20 SALVATION. 

(1 Cor. xii. 13). "The like figure whereunto even baptism doth also now save 
us" (1 Peter iii. 21). "Except a man be born of water and of the Spirit, he can 
not enter into the kingdom of God" (John iii. 5). "The Pharisees and lawyers 
rejected the counsel of God against themselves, not being baptized by John" 
(Luke vii. 30). "And now why tarriest thou? arise, and be baptized, and wash 
away thy sins, calling on the name of the Lord" (Acts xxii. 16). Meaning or 
definition— doing the will of the Father. Then, sinner, in the name of all that is 
good, let me entreat you to make haste and call on the name of the Lord, and be 
saved before it ie everlastingly too late. Come, oh, come to the Savior, all things 
are made ready. The Church, the Lord and the Spirit invite you. "Whosoever 
will, let him come and take of the water of life freely." In conclusion, I com- 
mend you into the hands of a merciful God, hoping and trusting you will be 
persuaded to call on the name nf^tbe^Lord and be saved. Amen. 





L. S. Terry. 



THE FOUR KINGDOMS. 

By L S. Terry. 

Texts— John iii. 4 ; Oolossians i. 13, 14 ; 2 Peter i. 11. 

WE shall notice in their regular order the Four Kingdoms. First, the King- 
dom of Nature, or innocency ; the one we enter by a fleshly birth ; the one 
in which we remain until we arrive at the years of accountability, knowing right 
from wrong. With an open Bible before us, and without fear of contradiction, 
we affirm and emphasize the thought that God's word teaches plainly that little 
children who have never reached the [years of accountability are not reason- 
ing beings. Hence God would not enact, or make, laws and demand strict obedi- 
ence to the same, and add a penalty for failure to recognize his law. To inflict a 
penalty on individuals unable to comprehend his teachings is an erroneous, 
absurd and dangerous doctrine. It largely depends upon the privileges and 
opportunities of a child as to when it crosses over the line. However, there is 
one fact which must not be passed by. It is this: A child, before it is an 
accountable being, must have the capacity to understand argument, examine facts 
and make decisions. Jesus taught the lesson that little children are pure. He 
said: "Except ye be converted, and become as little children, ye can not enter 
the kingdom of heaven" (Matt, xviii. 3). The apostle John says: "Sin is a 
transgression of law." Every passage in the Bible that lays stress on human 
accountability, or implies that salvation is conditional, buries the abominable 
doctrine that infant baptism must be retained in the Church. The last commis- 
sion says: "He that believeth and is baptized shall be saved, but he that believeth 
not shall be damned." Hence a preacher who baptizes one incapable of believing 
places it under condemnation. Such a sinful doctrine is borrowed from the 
mother of harlots. 

The next in order is the Satanic Kingdom. As before proven, individuals 
grow into this kingdom on arriving at the years of accountability. The king is 
the devil. His subjects are those who live under his control in preference to that 
of King Jesus, As shown on the diagram, there is a large circle surrounding 
three of these kingdoms, representing the world. All people now living are in 
one or the other of these kingdoms. The first we enter by a fleshly birth ; the 
next two are matters of choice. We enter the Kingdom of Darkness by a knowl- 
edge of sin, and realize that if we live in sin we shall be punished after death. 
Hence to live in the Satanic Kingdom is to live in darkness. But, dear reader, 
there is no need of your longer living in darkness if you have a desire to live in 
the Kingdom of Light. If you are ready and willing to become a citizen of this 
kingdom, according to the initiatorial law, you can be translated from the King- 
dom of Darkness into the Kingdom of Light. Jesus the great King says: "Come 
unto me, all ye that labor and are heavy laden, and ye shall find rest to your 
souls." Would you not love to have King Jesus to rule and reign over you? 
Methinks I hear some one say: "I would come if I knew just what my duty 
was." Dear reader, the writer has no other object in view save to point out the 
way, as revealed in the Bible, to lost sinners. One thing is certain, you can not 
enter this Kingdom of Light just any way you desire. We must come in the way 
(23) 



>2^FoUR KlNGDOMS-^fe 




Ever lasting 
Kingdom. 

n Pei.,/:// 



THE FOUR KINGDOMS. 25 

God has mapped out for us to travel. His commands are immutable. He will 
not alter nor change his law to suit the people. 

Next in order is the Kingdom of Light. The King is Jesus Christ, the Son 
of God. who was rich with the Father from the foundation of the world, but who 
became poor for our sakes. He came to this sin-cursed earth, endured mutations, 
privations, sorrow, pain and even death that he might reconcile man to God. He 
established his divinity here on earth by mighty signs and wonders, by many 
infallible proofs. (Acts i. 3; John xx. 30, 31.) He left a precedent worthy our 
imitation. As a teacher he had no equals, although he lived contemporary with 
great men— doctors, lawyers, rabbis. Yet at the age of twelve years he astonished 
them with his wonderful teaching. It is this King who lovingly and tenderly 
pleads for dying men and women to come and have life. He promises many 
blessings, both temporal and spiritual. He not only promises pardon of past 
sins, but also life eternal. Jesus says: "I am the way, the truth and the life; 
no man can come to the Father but by me" (John xiv. 6). By obedience to the 
gospel of Christ we enter his kingdom. (Rom. i. 16.) No Bible student will 
deny this fact, that we all must obey the gospel, which is composed of facts, com- 
mands and promises. The principal facts of the gospel are: 1. Jesus died. 2. 
That he was buried. 3. That he arose from the grave triumphant. These char- 
acteristics belonging to Jesus alone are sufficient to prove his divinity. There 
is one proposition that all must believe; i. e., that Jesus Christ is the Son ©f God. 
(Mark xvi. 16; Heb. xi. 6.) Man will not move one step toward the Kingdom of 
Christ until his heart has been made pure. This change is wrought by faith in 
Christ. (Acts xv. 9.) Faith is produced by testimony, and the testimony comes 
from the word of God. It pleased God by the foolishness of preaching to save 
men. (1 Cor. i. 18; Rom. x. 14.) 

The first change in man's conversion is that of the heart. The next, that of 
character. This chaDge is produced by becoming acquainted with Jesus and his 
love, and having a desire to be governed and controlled by him. Repentance 
implies a change from one condition to that of another. For example: Paul was 
once a persecutor of the Christian religion, yet in a short time he was preaching 
Christ and him crucified. God commands all men everywhere to repent. (Acts 
xvii. 30.) Repentance is a reformation in the life of an individual. The next 
important step in entering the Kingdom of Christ is making the good confession. 
Paul says: "With the heart man believeth unto righteousness, and with the 
mouth confession is made unto salvation" (Rom. x. 10). The eunuch said: "I 
believe Jesus Christ is the Son of God" (Acts viii. 37). The next important step 
is that of changing our relation. As yet, we have not entered the kingdom, 
although the heart has been purified by faith, and this faith has led to a reforma- 
tion of life, and Christ's name has been publicly confessed. Jesus said except a 
man be born of water and of the Spirit he could not enter into the Kingdom of 
God." (John ili. 5, 7.) "Baptizing them in the name of the Father, Son and 
Holy~Spirit" (Matt, xxviii. 19). In baptism we cross the line out of the King- 
dom of Darkness into Light, it being the last step into the Kingdom of Light. 
The command of the King is to be baptized. The word "baptize" is from the 
Greek word baptizo, meaning to dip, plunge, cover up. Hence no need of contro- 
versy about modes, for such a thing is not once mentioned in the Bible. 

When we enter the Church, or Kingdom, which are synonymous, we enter to 



26 THE FOUR KINGDOMS. 

labor for the Lord. We are promised a large reward for our work. After enter- 
ing the Kingdom of Light, we seek another yet to come. By an eye of faith we 
look into the great beyond, the unseen. Paul says that the sufferings of the pres- 
ent time are not worthy to be compared with the glory that shall be revealed in 
us. By the mercies of God we have given unto us a perfect law whereby we are 
admonished to add to our faith, virtue, knowledge, temperance, patience, godli- 
ness, brotherly kindness and charity, for if these things be in us and abound, they 
make us that we shall neither be barren nor unfruitful, but an abundant entrance 
shall be ministered to us into the everlasting kingdom. (2 Peter i. 3-11.) This 
is a matter of choice. God places salvation within our reach, and bids us accept 
it. He warns of the impending danger of living in sin. Choose you this day 
whom you will serve. 

Beyond the grave the Christian has the promise of a crown of righteousness, 
citizenship in the everlasting kingdom, and the assurance that Christ will lead 
us beside the still waters and wipe away all tears. There, too, we shall meet our 
loved ones. What more than this could man desire? God help us all that we may 
be able to say as did Paul: "I have fought a good fight, I have finished my 
course, I have kept the faith ; henceforth there is laid up for me a crown of 
righteousness, which the Lord the righteous Judge shall give me at that day : and 
not to me only, but unto all them also that love his appearing." 



"XT 




!<* 



r~ 



s. 




P. W. Shick. 



SPIRITUAL CIRCUMCISION. 

By P. W. Shick. 

THE design of the writer is to try to show to the reader what the antitype of 
circumcision is; and as a starting-point we cite Exodus xii. 47, 48: "All the 
congregation of Israel shall keep it. And when a stranger shall sojourn with 
thee, and will keep^the passover to the Lord, let all his males be circumcised, 
and then let him come near and keep it; and he shall be as one born in the land: 
for no uncircumcised person shall eat thereof." In Genesis xvii. 9 14 we have 
the full account of the peculiar rite, or service, called circumcision, and God 
called it his covenant; but we read: "And God said unto Abraham, Thou shalt 
keep my^covenant^therefore, thou, and thy seed after thee in their generations. 
This is my covenant, which ye shall keep, between me and you and thy seed after 
thee; Every man child among you shall be circumcised. And ye shall circumcise 
the flesh of your foreskin; and it shall be a token [memorial, sign or mark'] of the 
covenant betwixt me and you. And he that is eight days old shall be circumcised 
among you, every man child in your generations, he that is born in the house, or 
bought with money of any stranger, which is not of thy seed. He that is born in 
thy house, and he that is bought with thy money, must needs be circumcised: 
and my covenant shall be in your flesh for an everlasting covenant. And the 
uncircumcised man child whose flesh of his foreskin is not circumcised [cut off], 
that soul [person] shall be cut off from his people; he hath broken my cove- 
nant." 

We note, first, that circumcision was essential to the privilege of eating the 
passover, and, second, its absence disinherited the man, whether born of Abra- 
ham's blood or bought with his money. Note, third, the passover feast was a 
memorial service in which the blood of the lamb saved the life of the first born 
in every house, the angel of God passing by the house which was marked by hav- 
ing the blood sprinkled upon the door-posts. (Exod. xii. 1 10.) Now, if God 
was thus exact in the type, which had to do with temporal things only, what may 
we expect in the antitype, which has to do with spiritual and heavenly things, 
which are not for a time, as were the rewards of the types and shadows, but are 
eternal? And if the uncircumcised were cut off from the gifts and blessings of 
God, or, as Paul would say, "were without God and without hope in the world" 
(Eph. ii. 12), "they were aliens from the commonwealth of Israel, and strangers 
from the covenants of promise, having no hope, and without God in the world" 
(Eph. ii. 12). But let Paul give a catalogue of the gifts of God to the circum- 
cised, as in Rom. ix. 4, 5: "Who are Israelites; to whom pertaineth the adoption, 
and the glory, and the covenants, and the giving of the law, and the service of 
God, and the promises ; whose are the fathers, and of whom as concerning the 
flesh Christ came, who is over all, God blessed forever. Amen." 

Thus we see the entire human family separated into two bodies, and desig- 
nated as the circumcised and the uncircumcised, children of God, and aliens and 
strangers to God. The dispensation of types had to do with the acts and words 
of man only, but when Jesus came (in whom all the types center) he introduced 
a system of religion which not only held man responsible for his words and 
(29) 



30 SPIRITUAL CIRCUMCISION. 

works, but for his very thoughts, as we find in his first sermon. We hear him 
say: "Ye have heard that it was said by them of old time, Thou shalt not kill; 
and whosoever shall kill shall be in danger of the judgment: but I say unto yeu, 
That whosoever is angry with his brother without a cause shall be in danger of 
the judgment: and whosoever shall say to his brother, Baca [vain fellow], shall 
be in danger of the council; but whosoever shall say, Thou fool, shall be in dan- 
ger of hell fire" (Matt. v. 21, 22). And again: "Ye have heard that it was said 
by them of old time, Thou shalt not commit adultery : but I say unto you, That 
whosoever looketh upon a woman to lust after her hath committed adultery with 
her already iu his heart [mind]" (Matt. v. 27, 28). And in the forty- eighth 
verse of the same chapter he requires perfection, saying: "Be ye therefore perfect, 
as your Father which is in heaven is perfect." Then, again, Paul, in speaking of 
the times of ignorance, says: "And the times of this ignorance God winked at; 
but now commandeth all men everywhere to repent" (Acts xvii. 30). 

But to return to our subject, "Spiritual Circumcision." Is there such a 
thing as circumcision spoken of in the New Testament which is spiritual? We 
think there is, and, if we find it, then we certainly have found the antitype of 
the literal, or fleshly, mark which marked the individual as one of God's chosen 
people. We will first cite you to Paul. In his letter to the brethren at Borne he 
says: "For he is not a Jew, which is one outwardly; neither is that circumcision, 
which is outward in the flesh. But he is a Jew, which is one inwardly; and cir- 
cumcision is that of the heart, in [by] the spirit, and not in the letter [or by the 
law of Moses] ; whose praise is not of men, but of God" (Rom. ii. 28, 29). 
Now, here we find Paul telling what it takes to constitute a Jew under the reign 
of Christ. His Jewish blood did him no good, with all the outward acts and 
ceremonies peculiar to that dispensation ; but he now is made a Jew (or man of 
God) from an inward standpoint, and that must be of the heart, and that must be 
by, or according to, the Spirit's law. The thought of the apostle is simply this: 
The Spirit of God communicates to the spirit of man the law by which he may 
become a man of God ; so that if the man cuts himself loose from all other laws, 
and all evil practices, he then is a true Jew, and has the true antitype of circum- 
cision; for be it remembered that circumcision always signifies a cutting off. It 
was in a literal sense during the Jewish dispensation, but in a spiritual sense 
under the dispensation, or reign, of Christ. Now note. The literal circumci- 
sion was performed by hands, but the spiritual was without hands, and, for the 
proof of the foragoing, we cite you first to Col. Ii. 11, 12. We read: "In whom 
ye are circumcised with the circumcision made without hands. " We ask Paul 
how. He answers: "In putting off the body of the sins of the flesh by the cir- 
cumcision of Christ." See also Eph. ii. 11: "Wherefore, remember, that ye 
being in time past^Gentiles in the flesh, 'who are called Uncircumcision by that 
which is called the Circumcision in the flesh made by hands; that at that time ye 
were without Christ, being aliens from the commonwealth of Israel, and strangers 
from the covenants of promise, having no hope, and without God in the world." 

From the foregoing we see clearly that there was a circumcision for the 
Christian, and that it was not a mark or seal made by hands, but a work of the 
heart, or in the spirit, and that it put off, or cut loose, from the body of the sins 
of the flesh, and that it was the circumcision of Christ, or of the dispensation of 
Christ. Now, if we can find what it takes to constitute the body of the sins of 



SPIRITUAL CIRCUMCISION. 3 1 

the flesh, we can then know whether we are circumcised with the circumcision 
of Christ or not. So let us go to Gal. v. 19-21: "Now the works of the flesh are 
manifest, which are these: Adultery, fornication, uncleanness, lasciviousness, 
idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, her- 
esies, envyings, murders, drunkenness, revelings, and such like: of the which I 
tell you before, as I have also told you in time past, that they which do such 
things shall not inherit the kingdom of God." The above from Galatians is an 
account of the members which constitute the body of the sins of the flesh. Paul 
is very careful to name each active member. Now, suppose you want to examine 
yourself as to your fitness to partake of the feast of the passover, as Paul calls it 
in his first letter to the Corinthians. He says: "Purge out, therefore, the old 
leaven [sins], that ye may be a new lump, as ye are unleavened. For even Christ 
our passover is sacrificed [killed] for us; therefore let us keep the feast, not with 
old leaven [sins], neither with the leaven of malice and wickedness; but with the 
unleavened bread of sincerity and truth" (1 Cor. v. 7, 8). Paul certainly is here 
speaking of the communion of the Lord's body (church). So it is clear to my 
mind that we have no right to eat at the Lord's table unless we have cut off the 
body of the sins of the flesh, and this we only can do by the resolve of our own 
hearts. 

God has told us in plain words by the inspired apostles what is right and 
what is wrong, and now we are to turn from sin by righteousness — cease to do 
evil and learn to do well. Then we are circumcised with the circumcision made 
without hands, which is spiritual circumcision, and we are not only worthy to 
eat at the Lord's table, but it is our duty to do so, for in the type God said: 
"All the congregation of Israel shall keep it" (Exod. xii. 47). And Paul was 
referring to the antitype when he said: "And let us consider one another to pro- 
voke unto love and good works. Not forsaking the assembling of ourselves 
together, as the manner of some is, but exhorting one another, and so much the 
more as we see the day approaching" (Heb. x. 24, 25). Now, my dear reader, I 
leave the matter with you, hoping that you will weigh it in the light of God's 
book, which is to judge you and me at the coming of the Lord. 



THE PLACE AND DESIGN OF BAPTISM. 

By P. W. Shick. 

WE propose, in this discourse, to find, if possible, where, in the Christian 
economy, baptism belongs. Does it belong in the arrangement of God, as a 
duty, before or after faith? Before or after repentance? Before or after remis- 
sion? Before or after conversion? Or, we may ask, is it a duty devolving upon 
the one being baptized to be baptized, or does the duty devolve upon some one 
else, that the subject be baptized independent of the will or consent of the sub- 
ject? All these propositions must be understood before any one can intelligently 
be baptized, or intelligently baptize any one. We presume we voice the language 
of the religious world when we say that baptism is a commandment of God for 
man to obey. That being true, the will of the subject being baptized must be in 
harmony with the act being performed, or there is no obedience in it. 

We will now look at the subject of baptism from the religion given the Jews, 
which was a dispensation of types and shadows. 

And, first, it will not be denied that Moses was a type of Christ; and that 
God called, qualified and sent him to save the children of Israel from their bond- 
age, and to lead them to the land of promise; and if they had been faithful and 
lived up to their promise, which they made, they all would have reached that 
land in safety, for they said: "All the words which the Lord hath said will we 
do" (Exod. xxiv. 3). 

We will now itemize the types with their corresponding antitypes; and, as 
we have already said, Moses was a type of Christ. Pharaoh was a type of Satan, 
and his dominion over the Israelites was a representation of the dominion of sin; 
or, in other words, their bondage under Pharaoh represents the bondage of the 
alien sinner of to-day. 

Second. Moses informing the children of Israel of the possibility of deliver- 
ance represents the gospel of Christ as preached by the authority of Christ. 

Third. The people hearing and believing Moses is a type of the sinner hear- 
ing and believing the gospel. 

Fourth. Their faith in Moses was a type of the sinner's faith in Christ. 

Fifth. Their faith led them to turn their backs upon Pharaoh and his ser- 
vants, which is typical of the sinner's turning his back upon sin, or, to speak in 
plainer terms, if possible, it is a type of repentance. God said: "Let the wicked 
forsake his way, and the unrighteous man his thoughts [purposes] : and return unto 
the Lord, and he will have mercy upon him; and to our God, for he will abun- 
dantly pardon" (Isa. lv. 7). Turning to God includes repentance and a reforma- 
tion of life. Where there is no testimony there can be no faith, for faith is the 
belief of testimony; and Paul says that "without faith it is impossible to please 
him [God]" (Heb. xi. 7). So those who claim that repentance precedes faith 
may rest assured that if Paul understood the matter, their repentance does not 
please God; and if it does not please God, it must displease him. Just think, 
if you can, of a man repenting who does not believe in God, or who never heard 
of the gospel of Christ? Did you ever read, see or hear of such a case in all the 
earth? Do you think, dear reader, that the children of Israel ever would have 
(32) 



THE PLACE ATSD DESIGN OF BAPTISM. 33 

forsaken Egypt if they had not had faith in Moses and the God whom Moses 
preached? You certainly do not believe it, and neither can you believe that it is 
possible for the sinner today to be brought to repentance unless he first believes. 
So the matter stands thus. 

They heard Moses, and hearing, they believed, and after believing they turned 
and left their former masters and followed Moses, believing that he was the sent 
of God ; and it is just so in the antitype. The sinner in his bondage and service 
of sin hears Jesus Christ, believes in him as the one sent of God, forsakes his 
sins by ceasing to do evil and learning to do well. Then he follows Christ as 
they did Moses. And I can think of no way of following Moses or Christ only to 
believe what they said, and in doing what they command. Can you, my dear 
reader? 

But now when they (the ohildren of Isiael) had heard and believed, and had 
forsaken their servitude to the Egyptians, and were following Moses toward the 
Red Sea, where were they? Or, to put it this way, were they not yet in the king- 
dom and dominion of Pharaoh? You know they were. And now suppose they 
had said, We believe you, Moses, and will do as you say ; and then he had said, 
Well, come on, let us go to the promised land, and they had refused to go, but 
continued in Egypt, how many would have been delivered from their bondage? 
You are ready to say with me, Not one of them ; but they would have died the 
servants of Pharaoh in his kingdom. 

Now, I ask you, in looking at the order of those types, where is the sinner 
who, after hearing the gospel, says, I beleve it and am willing to live a good, 
moral life, but I am not willing to change my relationship from the world by 
obedience to any monumental or positive institution to a relationship in the 
Church or Kingdom of Christ? Is he not in the werld still? Has he even any 
right to the ordinances of the Church of God, and, if he comes to your commun- 
ion service, will you bid him welcome and tell him that you consider him in full 
fellowship? 

Now, my dear reader, do not begin to dodge nor get mad and throw this book 
down, for certain it is that you and I will be judged by the same rule at the last 
day. So let us walk by the same rule and remember that Paul said: "Neverthe- 
less, whereto we have already attained let us walk by the same rule ; let us mind 
the same thing" (Phil. iii. 16). 

Now, suppose you that I follow a rule that makes a Methodist of me, and you 
follow a rule which makes a Presbyterian of you, are we not disobeying Paul by 
following those different rules? 

But 1st us carry the thought a little further. Suppose somebody else follows 
another rule by which he or she, as the case may be, is simply made a Christian, 
which of us has the sensible and safe rule according to the Bible? I leave for 
you to decide, and I hope you will make a decision which will be recognized as 
right in the great judgment day. 

But now to return to the main theme of this discourse, namely: Where is the 
place of baptism in the divine economy of grace? I will help you to an answer of 
the question by asking another : When and where (as a type) did the children of 
Israel cross the line between Pharaoh and the wilderness in which they traveled 
for forty years, and which is a type of the Christian race or journey from the 
time of becoming a Christian until we cross the Jordan of death? Was it not 



34 THE PLACE AND DESIGN OF BAPTISM. 

where and when they crossed the Red Sea? All Bible students admit that it was. 
Paul calls their crossing the Red Sea their being baptized unto (Greek, eis, into) 
Moses. Hear him: "Moreover, brethren, I would not that ye should be ignorant 
how that all our fathers were under the cloud, and all passed through the sea, and 
were all baptized unto [into] Moses in the cloud and in the sea" (1 Cor. x. 1, 2). 

Now, it is certainly clear that in the type they came to the water as subjects 
of Pharaoh, and were not out of his kingdom until they were baptized ; then they 
received the evidence of their delivery from their former enemies, for it is 
stated that "Israel saw the Egyptians dead upon the seashore" (Exod. xiv. 30). 
Now, if they were separated from their bondage and service to Pharaoh by their 
baptism unto Moses, does it not follow as an irresistible conclusion that in the 
antitype the place of baptism is the last thing done before the alien sinner is 
separated and freed from the bondage, and service of sin; and in that act crosses 
the line between the world and the kingdom of God's dear Son? So, then, he 
can look back, "by faith in God's word, and see his former enemies dead, his sins 
all being forgiven him. We find, moreover, that here is the first time in their 
journey, from the hearing of Moses in Egypt^until their baptism was completed, 
that they ventured to shout and sing the song of salvation. 

"But," says my honest reader, "what was their salvation? Were they in 
their promised land?" No, no, a thousand times no. They were now where 
they could build up the altar of worship and rear the tabernacle of God inde- 
pendent of any and all of their former enemies; and just so with the alien sinner 
to-day, when he hears the gospel and believes it with all his heart, repents of his 
sins and is baptized into Christ; he is where he can sing the glad song of salva- 
tion from all his former bondage in the Egypt of sin, and can now raise the altar 
of prayer and praise to his God, and can say with his brethren, "Our Father who 
art in heaven," wnich he could not do before, for before that he was not born 
into the family of God. 

I wish now to go back and look at the subject from a different standpoint. 
You remember that the Lord gathered the people together by the preaching of 
Moses (A.aron being to Moses in type what John the Baptist was to Christ, his 
forerunner or introducer) at Rameses, and from thence to Succoth. Now, it took 
faith to get them as far on the way as Succoth. This (faith) they obtained by 
hearing, just as the alien sinner or unbeliever does to-day; and, when they got 
to Succoth, it appears that they did not stop long, but the next stop was at 
Etham, in the edge of the wilderness; and here God said to Moses: "Speak unto 
the children of Israel that they turn and encamp at Pihahiroth, between Migdol 
and the sea, over against Baal zenhon [place of the mouth] ; before it shall ye 
encamp by the sea" (Exod. xii. 37; xiii. 20-22; xiii. 1, 2). 

Now, what can this word "turn" mean but repentance? Then, after repent- 
ance, what comes next but confession? Hence the word "Pihahiroth. " Hence 
the language of Paul (Rom. x. 10): "For with the heart man believeth unto 
righteousness, and with the mouth confession is made unto salvation." 

We now lay down as a proposition the following steps which had to be taken 
by men and women in the days of the apostles in order to become Christians: 

First. There had to be a specially called and sent ministry to preach to the 
people, and without this class of preachers the Christian religion would have 
been unknown to this day, for Paul says (Rom. x. 15) : "How shall they preach 



THE PLACE AND DESIGN OF BAPTISM. 35 

except they be sent?" Then he shows that their daily walk had to be good, by 
adding the following from Isa. lii. 7: "As it is written, How beautiful are the 
feet [daily walk] of them that preach the gospel of peace and bring glad tidings 
of good things." 

We now ask this question: Who were those sent preachers? We'll answer 
without stopping to argue the point, for we think all will admit of the truth of 
our answer. They were the chosen and sent twelve apostles ; and add that their 
daily walk and preaching was the fulfillment of the prediction made by the 
prophet. All preachers, so-called, from their time to this, have only been 
declaimers of what they learned from those miraculously qualified and sent men. 
Second. The people had to hear in order to believe. Paul says: "How shall 
they hear without a preacher?" (Kom. x. 14). We see that the first, or starting, 
point with the people was to hear that they might believe. It is infallibly cer- 
tain that no people ever believed a fact of which they had never heard. No man 
or people ever felt guilty until they had evidence of the wrong or wickedness of 
the act. Sorrow is the natural result of conviction, and, if that sorrow is pro- 
duced by the word of God, then it is godly sorrow. Paul says (2 Cor. vii. 10) : 
"For godly sorrow worketh repentance to [unto] salvation not to be repented of, 
but the sorrow of the world worketh death." 

Now, the repentance spoken of is undoubtedly reformation of life. Man is 
prepared for baptism by preaching, hearing, believing, sorrowing, reforming and 
confessing with the mouth his belief in Christ as the Son of God. His next step 
by which he enters the kingdom of Christ is to submit to being baptized, in 
which act his relationship is changed. In that act we take upon us the entire 
firm name of the Godhead— Father, Son and Holy Ghost (Spirit). Then, and not 
until then, can we call God our Father in a spiritual sense. Proof of this we 
have in the baptism of Christ. When he had been baptized by John in the river 
Jordan, God declared for the first time as a matter of fact: "This is my beloved 
Son, in whom I am well pleased" (Matt. iii. 17). Now, we ask, is it not almost 
an insult for us to ask God to recognize us as his spiritual children before we 
follow the example of Christ in submitting to the act of obedience in which he 
publicly acknowledged Christ as his Son? Just think of it! 

Now let us look at the^cases of conversion which are recorded by Luke in 
the Book of Acts and see whether the apostles carried out the program of, first, 
preaching ; second, hearing ; third, believing ; fourth, repenting ; fifth, confessing 
(by act or word) ; sixth, and last, baptism. If we find they did, then it is certain 
we have found the apostolic field notes and landmarks of Christianity. 

First, we will begin at Jerusalem as the beginning-corner, for certain it is 
that there is the beginning of the reign of Christ. By turning to the Book of 
Acts, second chapter, we find that the gospel was preached as a matter of fact 
for the first time on the first Pentecost after the resurrection of Christ, in 
which Peter made the wonderful announcement that Christ, whom they had put 
to death fifty days prior, was alive and in heaven at the right hand of God, en- 
throned as Lord and Christ (Ruler and King). "Now, when they heard this, they 
were pricked in their hearts." Why? Because they believed, and, of course, were 
convicted of sin in opposing Christ. 

The next step is for them to repent. When they asked, "What shall we do?" 
(Acts ii. 38), of course Peter would begin with them right where they lacked. 



36 THE PLACE AND DESIGN OF BAPTISM. 

He told them to repent as the next step. Their asking to know what to do was 
a demonstration of their faith in Jesus Christ. 

He then adds another step, or condition, of remission of sins, namely: Be 
baptized. This we find to be the last and only overt act which they perfoimed 
in becoming Christians. Then the record goes on and states that as many as 
gladly received his word were baptized, and the same day there were added unto 
them about three thousand souls. 

The next thing now in order was for them to live practical and daily Chris- 
tian lives. We find that "they continued steadfastly in the apostles' doctrine 
and fellowship, and in breaking of bread, and in prayers." We submit this 
thought right here that here was the beginning of the reign of Christ, and that 
all and every case of conversion which is recorded in the New Testament agrees 
with these. They all began by preaching, and were completed by the converts 
being baptized. Then they were ready to sing the song of rejoicing, as the chil- 
dren of Israel did when they came up out of the Red Sea. 

But let us take another case, beginning with Acts viii. 5: "Then Philip 
went down to the city of Samaria, and preached Christ unto them. And the peo- 
ple with one accord gave heed unto those things which Philip spake, hearing 
and seeing the miracles which he did. For unclean spirits, crying with loud 
voices, came out of many that were possessed with them: and many taken with 
palsies, and that were lame, were healed. And there was great joy in that city. 
But there was a certain man called Simon, which before time in the same city 
used sorcery and bewitched the people of Samaria, giving out that he himself was 
some great one : to whom they all gave heed, from the least to the greatest, say- 
ing, This man is the great power of God; and to him they had regard because that 
of long time he had bewitched them with sorceries. But when they believed 
Philip preaching the things concerning the kingdom of God, and the name of 
Jesus Christ, they were baptized, both men and women." 

We see that it was the same here that it was at Jerusalem. It began with 
preaching and ended with baptism. In all this we find not a word about any 
"anxious seat" exercise, nor any praying for converting power, nor for Holy 
Ghost and fire, but simply the people were taught the law of the Lord by the 
apostles and by inspired men, upon whom the apostles laid hands, and when they 
believed and obeyed they were happy. If that was the way men and women were 
made Christians in that day, the same procedure will make Christians of them 
now. 

But before I close this sermon, let me beg of you, my dear reader, to ponder 
the matter over in your heart with great care and fervent prayer.^for certain it is 
that if you leave this world deceived in this matter you never can come back to 
rectify any of your mistakes. Let me commend to you the Acts of the Apostles 
as the only book in the Bible which will tell you what to do that you may 
become a Christian, if you are not one now ; but, if you are a Christian, then I 
refer you to the epistles of the apostles, and they will guide you in the Christian 
life, and let this be your motto: "I will do nothing through strife or vain glory" 
(Phil. ii. 3). Never put a stumbling-block in any brother's way by your eating, 
drinking nor otherwise; and, if it be possible, give no offense to the Jew 
nor to the Greek nor to the church of God. (Rom. xiv. 21 ; 1 Cor. x. 32 ; viii. 
13.) But, remember, that while we are quietly before God, if we offend our 



THE PLACE AND DESIGN OF BAPTISM. 37 

brethren, or even our enemies, yet we dare not sacrifice a principle of right to 
please anybody, even those our nearest of kin. If friend or foe is offended at 
our doing right, they are not offended by us, but our right-doing. Head Deut. 
xiii. 6 10 and you will find that God required the husband or wife to throw,, the 
first stone in killing the offender, and the wife was not allowed to conceal the 
person who was guilty of a crime punishable with death. Shall we then keep 
still under the reign of Christ when we see his law trampled under foot? Nay, 
verily, but cry aloud and spare not, as you love Christ more than you do Moses, 
as he is greater than Moses. (Heb. iii. 1-6.) So mote it be. 




40. 




B. F. Martin. 



THE THIEF ON THE CROSS. 

Luke xxiii. 42, 43. 

By B. F. Martin. 

TO-DAY shalt thou be with me in paradise." This is the language of Jesus 
to the thief on the cross. Although I have been preaching the gospel less 
than three years, yet this question, "What will you do with the thief on the 
cross," has been propounded to me a score of times by as many different per- 
sons. Too many people are endeavoring to stand in the thief's shoes. It is my 
object to clear away some of the sectarian fog from this plain passage of Scrip- 
ture. 

But, in order to understand this, or any other Scripture, it is necessary for 
us to consider 2 Tim. ii. 15; that is: "Study, . . . rightly dividing the word of 
truth." The Bible must be "studied" and "rightly divided " as well. The Bible 
is not only "the Book of books," but also a Book of books. It contains sixty- 
six books, thirty-nine of which constitute the Old Testament, and twenty-seven 
of which constitute the New Testament. Again, the Bible is divided into the Old 
and New Testament, or the Old and New Will. Taking the Bible again as a 
whole, we find it reveals three ages of religion; that is, the Patriarohal, the 
Jewish and the Christian age. 

For a history of the Patriarchal age, let the reader study Genesis and Job. 
During this age the head of the family was the priest, and conducted his own 
religious worship. (Gen. viii. 20; Job i. 5.) 

The Jewish age now demands our attention. It'was fully introduced when 
the old law, or will, was given to Moses on Mt. Sinai. This law was given to 
the Jews for a limited time. (Rom. iii. 1, 2; Gal. iii. 19 ) It was added to the 
promise made to Abraham because of transgression, and it was a schoolmaster to 
bring the Jews unto Christ. (Gal. iii. 17, 24.) It is our opinion (persuasion 
without proof) that Christ would have come instead of the law if they had been 
prepared for him ; but they were to be educated to this point, the law serving as 
the schoolmaster. During that age the priests were [chosen from the tribe of 
Levi. Christ lived and died under this law. Still, he was not a priest, as was 
Aaron; but he was after the order of Melchisedec. (Heb. vii. 21.) Moses was 
the mediator of this law. You will notice in the diagram that the cross was 
erected in this age. It was while, or at the time, Christ was suffering on the 
cross that the text of our sermon was uttered by him. "To-day shalt thou be 
with me in paradise." This is a pure declarative sentence, and not an interroga- 
tive sentence, as some teach. You will not find the interrogation point in the 
English nor in the original. Christ meant just what he said, or, in other words, 
To-day you shall be with me in paradise. But why do our religious neigh- 
bors quote this sentence? It is in order to keep out of the water — to escape a 
positive divine command to be baptized for (in order to) the remission of sins. 
(Acts ii. 38.) This one case is selected, whilst other cases of equal importance 
are passed by. 

Let us notice a few other cases, and at the same time bear in mind that all 
of these are during Christ's personal ministry; hence under the Jewish age. 
(4i) 



TV^e Twf£r onThe Cross. Luke, 23:^3 



The Patriarchal AjeThe Jewish A^'e 



From ike fill of 

•man to iKe givfng 

of the Law on 

Mt Sinai 



prom the giving 
of the Law to 
ike death of 
Christ 



The StarlgM Age 



[TkedeM 



TKedettKof Jesu^ 



Key l—Wati.^ 
J MarK ; it/o 

Tke Moonlight Age 




The Christian Age 

From the first Pen 
ieoosi after Christ's 
resurTect\on to the 
end of time 

O&ses of conversion. 
Ac\s &* c/i*p^^ 

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" M I 



Tke Sunlit ^g^ 



THE THIEF ON THE CROSS. 43 

"And, behold, they brought to him [Christ] a man sick of the palsy, lying on a 
bed: and Jesus seeing their faith^said^unto the sick of the palsy, Son, be of good 
cheer; thy sins be forgiven thee" (Matt. ix. 2). "Here is a case," says the 
opposer of truth, "where a man is pardoned without a drop of water." Yes, 
without baptism, prayer at the bench, repentance, and without faith ; for the Book 
says: "And Jesus seeing theirjEaith. " Whose faith? The faith of them that 
brought the palsied man. The^next case under consideration is found in Luke 
vii. 37-48. The sinful woman that kissed the feet of the Master and anointed 
them with ointment heard the sweet words of "him who spake as never man 
spake": "Thy faith; hath jsaved thee; go in peace." "Another saved without 
immersion," is heard^from^the sects. There is nothing said about her prayers, 
either. It may be that the historian forgot (?) to record them. Again, in Luke 
xviii. 13, 14, it is said that the publican who prayed to God went down justified 
rather than the Pharisee. "No baptism there," from the religious (?) infidel. 
One more case, then we shall attend to the case of the thief. Turn with me to 
John, eighth chapter, and read the first eleven verses. We learn that the one who 
came to save, and not destroy, said to the adulterous woman: "Neither do I con- 
demn thee; go, and sin no more." "That's it; he didn't say, 'Go and be dipped 
in water.' " 

Now, we shall dispose of this Goliathan sophistry with one stone from the 
sling of God. We consider one case as strong as another, therefore we shall dis- 
pose of all at once. By referring to the chart, we find the cross of Christ erected 
in the middle division, which represents the Jewish age of religion. Every case 
we have cited is under the Jewish age or old will. "But was not baptism practiced 
during the personal ministry of Christ?" Yes. "Then, why did not Christ com- 
mand the thief and others to be baptized?" "Was it because baptism is a non- 
essential?" No. There are no non-essentials in the Bible. It was for the sim- 
ple reason that "he had power on earth to forgive sins" (Matt. ix. 6). While 
here he could speak, and sins were pardoned or erased from God's book of 
remembrance. The Jewish age was fulfilled, or filled full, by the death of Christ, 
and the Christian age has been ushered in. (Matt. v. 17; Col. ii. 14; Eph. ii. 
13;Heb. vii. 12) When did the new age begin? John the Baptist (immerser) 
preached the kingdom (Christian age) at hand. (Matt. iii. 1, 2.) Jesus 
preached the same doctrine (Matt. iv. 17), and taught his disciples to pray for it 
to come. (Matt. vi. 10.) The disciples were sent out to preach this doctrine. 
(Matt. x. 7.) After the death of John the Baptist (Matt. xiv. 10) Christ says: 
"I will build [not, have built] my [Christ's] church" (Matt. xvi. 18). The 
apestles are told to tarry, or wait, at Jerusalem till they receive power from on 
high. Why were they told to do this? Because it was the Lord's will. In 
Isaiah ii. 2 he says: "For out of Zion shall go forth the law, and the word of the 
Lord from Jerusalem," not Rome. The apostles obeyed the Lord, and they 
received power from on high — baptized in the Holy Spirit— and spake as they 
were directed. This memorable day is called the beginning by the apostle Peter. 
(Acts xi. 15.) On this day the apostle Peter used the keys (authority) of the 
kingdom, and the first gospel sermon was preached in the name of Jesus Christ 
for the remission of sins. (Acts ii. 14-39.) After hearing and believing, they 
oried out, saying: "Men and brethren, what shall we do?" Christ was not there 
in person to speak peace to their souls as he did to the thief, et al., but his 



44 THE THIEF ON THE^CROSS. 

ambassadors told the anxious inquirers to "repent, and be baptized J,nthename 
of Jesus Chiist for the remissioa of sins" (Acts'ii. 38). Z ~^ " * T.*™ 

Oh, why will they go back to the "Moonlight Age" when therfTis life, light 
and liberty in the glorious "Sunlight Age"? Ic is because "they love darkness 
rather than light." By going back Paul informs them that they are "fallen from 
grace" (Gal. v. 4). If hearing, believing, repenting, confessing and being bap- 
tized saved people in the beginning of the Christian age, the same steps will save 
us now, for "God is no respecter of persons" (Acts x. 34). 

But some will say: "If immersion is essential to salvation, then what will 
become of all the pious unimmersed?" We shall let Paul answer: "For what if 
some did not believe? shall their unbelief make the faith of God without effect? 
God forbid; yea, let God be true, but every man a liar" (Rom. iii. 3, 4). 
"Remember Lot's wife"; she looked back and was lost. If all my friends and 
relatives go to torment, I want to go to heaven. I may be selfish, but God tells 
me that "there shall be no more sorrow, pain nor death there." I am thankful 
to my God that I do not have to'give an account for the sins of others, for the 
Lord knows that I have enough to do to "work out my own salvation with fear 
and trembling." But we must be whole-hearted in our work. Obey all com- 
mandments in the new law, or will. When Saul of Tarsus was [convinced that 
Jesus was the Christ, he did not say, Lord, what can I omit and be saved; but, 
"Lord, what wilt thou have me to do?" I would to God every gospel subject in 
the world was as honest as Saul. 

Friendly sinner, what do you hope to gain by further delay? The moments are 
fleeting, and before many days we shall go to try the realities of an unseen world. 
The longest life^is short. "It is even a vapor, that appeareth for a little time, 
and then vanisheth away" (Jas. iv.14). "Man born of a woman is of few days, 
and full of trouble. He cometh forth as a flower, and is cut down; he fleeth also 
as a shadow, and continueth not" (Job xiv. 1, 2). Don't try to hide behind 
Christ's language to the thief. It won't cover you. You are living'in the Chris- 
tian age of religion, and you will be judged according to the laws under wnicn 
you live. Make your peace with God while it is called to-day, "for the night 
cometh when no man can work." 

Let us so live that when our summons comes to cross the silent river of 
death we can say with the faithful apostle Paul: "For I am now ready to be 
offered, and the time of my departure is at hand. I have fought a good fight, I 
have finished my course, I have kept the faith; henceforth there is laid up for 
me a crown of righteousness, which the Lord, the righteous Judge, shall give me 
at that day; and not to me only, but unto all them also that love his appearing" 
<2 Tim. iv. 6-8). 




V 



m 




J. H. Limerick. 



MEASURING GOD'S TEMPLE. 

By J. H. Limerick. 

Text— Revelation xi. 1 : "And there was given me a reed like unto a rod : and the angel 
stood, saying, Rise, and measure the temple of God, and the altar, aad them that worship 
therein." 

GOD has. nothing done by guess, but it is all done by compass and square. 
Whenever God requires anything to be done, he supplies the instrument and 
tells how it must be used. In our text we have the instrument to be used and 
the thing to be measured. The instrument was a reed like unto a rod. This 
reed will not expand, nor will it contract, no matter what the influences or pres- 
sure brought to bear upon it. It is the instrument by which God requires meas- 
ured all work authorized to be done by him. The rod is not to be measured 
by the work. We deem it necessary only to state here that this measuring-rod 
is the Bible, hoping that in further investigation it may be made plain. 

The things to be measured ate, first, the temple of God. God has given 'us a 
pattern of this temple, which was the ancient temple of Jerusalem. He gave the 
pattern for this and all its appertainments, so that the structure went up without 
so much as the sound of a hammer. If its great antitype is builded according to 
the pattern given, and all measured by the reed, it will go up as silently as its 
type. But, alas! men assume to change God's order, and take their little strings 
of human theories, and attempt to measure the reed with them, and because the 
reed will not fit they keep up such pounding and noise that the world is kept in 
confusion, and but little progress is made in the building. In the fortieth chap- 
ter of Ezekiel we find the measurements given of the outside wall— one reed. 
Inside were many chambers, each of which measured one reed. What asaving 
of time, labor and expense if men would only accept God's order in the con- 
struction of the spiritual building, which building is the Church, or body, of 
Christ. (1 Cor. iii. 16, 17; 2 Cor. vi. 16.) All true Christians in every clime 
and country measured by the measuring-reed constitute the outside wall. 

Now, go in and measure the little chambers, and here men have many, such 
as Methodist, Baptist, Presbyterian, Lutheran, and so on. Are these the little 
chambers Ezekiel measured? No, no, a thousand times no! These little cham- 
bers were all exactly alike. They all measured exactly a reed ; nothing about 
them that the Bible does not sanction ; nothing left out which the Bible author- 
ized te be put in. If these sectarian institutions do not constitute the little 
chambers, what are the little chambers? These little chambers are the local con- 
gregations of the body of Christ, such as the congregation at Jerusalem, at Cor- 
inth, at Philippi, and so on. All local congregations of to-day measured by the 
divine measurement are in the building. As Ezekiel saw and measured many 
chambers, so likewise are there many in the building to day. 

Next, the measurement of the altar. This is the worship. Paul says in 1 
Cor. x. 18 that they which eat of the sacrifice are partakers of the altar. Then 
the sacrifice must fill the measure. 

Also, the prayers must be measured by the measuring-reed, and must be in 
harmony with the will of God. All teaching and preaching'must be measured by 
(47) 



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MEASURING GOD S TEMPLE. 49 

the measuring-reed. Paul said to Timothy: "Preach the word." And when all 
preaching, teaching, singing and praying are measured by the Bible (the reed), 
then methinks congregations, wherever found, will be in the great spiritual build- 
ing. May God help us to fill the divine measure! 

Measure the worshiper. Oh, if professed followers of [Christ would only 
allow the word of God to be the standard of measurement of their lives, how 
soon we would grow to the full measure of the stature of Christ, to a full-grown 
man in the Lord. Then each would fill his place in the temple, and be as Peter 
said— "a lively stone builded in the spiritual house." And as in the old Jeru- 
salem stood the type, so In the New Jerusalem will stand the great antitype to 
enjoy the full fruition of God's presence forever. Oh, ye sons and daughters of 
Adam, strive to fill ye the divine measure. 



THE LORD'S SUPPER. 

By J. F. Stagner. 

I. Paschal feast. 

(1) Jewish institution. 

(2) No uncircumcised person could eat of this feast. They had to be 

circumcised before they could partake of it. 
New Testament — Jesus the Savior comes. 
II. Enters on his public ministry. 

(1) Galls twelve men to be his disciples. 

(2) To be his apostles. 

(3) To be his witnesses. 

III. He and his disciples observe this feast. 

(1) Feet- washing took place here. (Johnxiii.) 

(2) Before his death he instituted the Supper. 

IV. Church. 

(1) Persons in the Church. 

(a) Believers; (b) disciples; (c) saints. 

(2) What class of persons are entitled to partake of the Lord's Supper? 

(3) Baptized believers — Christians— and no one else has any right to 

do so. 

(4) Bread was to be used in this feast. 

(5) Bread represents his body, broken. 

(6) Bread, staff of life. Jesus is the bread of life from heaven, the 

true bread. 

(7) Wine represents his shed blood. In New Covenant, the everlast- 

ing covenant. 
V. Where was it observed? 

(1) In the Church or Kingdom. 

(2) How often was it to be observed? 

(3) On the first day of the week— Lord's-day. 

(4) Who observed this memorial institution? 

(5) The disciples (Acts xx. 7) met on the first day of the week. 

(6) Was observed in all the Church in all the world. 
VI. Who may not partake of it? 

(a) Unbelievers ; (6) sinners ; (c) those not worthy and entitled ta 
this privilege. 
(5o) 




J. F. Stagner, 




J. E. Cain. 



DELIVERANCE. 

Romans vii. 6. 

By J. E. Cain. 

IN discussing this subject the apostle mentions four laws, which we consider in 
order. See diagram. First, The law of sin and death. Second, The law in 
my members. Third, The law of my mind. Fourth, The law of the Spirit of 
life. 

I. The law of sin and death. 

(1) Called the law of sin and death. 

(a) Because "by the law is the knowledge of sin" (Rom. iii. 20). 

(6) Because death entered into the world by sin. (Rom. v. 12.) 

(c) Because "when we were in the flesh the motions [passions] of sin 

which were by the law did work in our members to bring forth fruit unto death" 

(Rom. vii. 5, 23). 

(2) The apostle declares our deliverance because of the death of the law. 
Note the argument from first to seventh verse. 

[In the argument in which he further proves and illustrates man's deliver- 
ance from the law he transfers the matter to himself in a figure as he does in 
the Corinthian letter. (1 Cor. iii. 4-8; iv. 6.) In no other way can Paul be 
understood in this argument. See Rom. vii. 9: "For I was without the law 
once; but when the commandment came sin revived and I died." This can be 
said of the human family before and at the giving'of the law, but it can not be 
said of Paul as an individual. This being understood and borne in mind, the 
reasoning of the apostle is cleared of its mystery.] 

(3) By this law is the knowledge of sin. (Rom. iii. 20.) "I had not known 
sin but by the law : for I had not known lust except the law had said, Thou 
shalt not covet" (Rom. vii. 7). 

(4) This law shows mankind what sin is, and makes known its penalties. 
It reveals God's limit, beyond which man can not 'go but as a transgressor. 
(Rom. vii. 9-11.) "Sin is the transgressor of the law" (1 John iii. 4). This 
brings death. (Rom. vii. 9.) 

(5) While this law brings the knowledge of sin — the measure of sin — and 
brings death, it is not "sin," but "holy, just and good" (Rom. vii. 12, 13). 

(6) This law does not bring deliverance. (Rom. viii. 2.) Man must be 
delivered from it that he may be delivered from sin. 

II. The law of my mind and the law in my members. 

(1) The "inward man" — the mind — approves the law and delights in it. 
'Verse 22.) But I see another law— "a law in my members"— warring against 
the law of my mind. (Verse 23.) 

(2) The knowledge of sin (brought by "the ^law of sin and death") is a 
declaration of war between the mind and the members — the flesh and the spirit, 
the good and the evil— within man. "I would do good, but evil is present." 
"The flesh lusteth [warreth] against the spirit, and the spirit against the flesh." 
In this terrible war within man the "flesh" has the advantage, because, while 
"to will is present," "how to perform that which is good" man "finds not." 
(Verse 18.) 

(55) 



DELIVERANCE. 57 

(3) "0 wretched man that I am." The cry of the condemned— would, but 
can not. 

(4) Note. All that is said between verses 15 and 25 apply to mankind stand- 
ing at this point helpless, condemned by the law and without the knowledge or 
hope of deliverance. 

III. The law of the Spirit of life. "Deliverance has cornel" 

(1) What the law (first mentioned) could not do — deliver from sin — God sent 
his Son to accomplish. 

(2) Jesus delivers us from the law by "nailing it to his cross" (Col. ii. 14). 
That being dead in which we were held (Rom. vii. 6), he now offers us deliver- 
ance from sin through the same message by which a knowledge of our deliver- 
ance from the law was brought — the law of the Spirit of life in Christ Jesus. 
(Rom. viii. 2.) 

"There is therefore now no condemnation to them that are in Christ Jesus." 
The law of the Spirit — the gospel of Jesus Christ — comes as a mighty usufruct 
to the spirit of man, enabling him, through obedience to it, to overcome the 
"flesh," and, being delivered from the law that brought condemnation, to rejoice 
in that freedom from all that is evil enjoyed only by those who have been made 
free by the law of the Spirit of life in Christ Jesus. 



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EXPLANATORY NOTES 

On Chart" Abraham's Seed" 

By J. E. Cain. 

THE PE0MI8E. 

To Abraham and his seed were the promises made. (Gal. iii. 16.) 
irst. "I will make of thee a great nation" (Gen. xii. 2; xvii. 6). 
Second. "To thy seed will I give this land" (Gen. xii. 7; xvii. 8). 
Third. "In thee and in thy seed [which is Christ— Gal. iii. 16] shall all 
families [nations] of the earth be blessed" (Gen. xii. 3). 

(a) The first promise was fulfilled when the multitude of Israel entered into 
covenant with God at Mt. Sinai. 

(b) The second promise was fulfilled when they entered into possession of 
the land of CanaaD. 

(c) The third was fulfilled in Christ (Gal. iii. 29), in whom all, both Jews 
and Gentiles, may become Abraham's seed, and heirs ^according to the promise. 

THE LAW. 

The law was added to the promise concerning Christ, and sbi>toCl to cofiuol 
and guide the chosen people, and thus led them, as a "schoolmaster" (servant), 
down to the fulfillment of the promise in Christ. (Gal. iii. 19.) 

TIME. 

Abraham was seventy-five years old when the promise was given (Gen. 'xii. 
4), and twenty-five years afterward Isaac was born. (Gen. xxi. 5.) 

Isaac was sixty years old when Jacob was born. (Gen xxv 26.) 

Jacob was 130 years old 'when he and his people entered Egypt. (Gen. 
xlvii. 9.) Twenty-five plus 60 plus 130 equal 215 years, added to the 215 years 
which they spent in Egypt, makes 430 years. 

The "sojourning" of the children of Israel was 430 years (Exod. xii. 40), 
which embraced their stay in Canaan and in Egypt. (See Septuagint transla- 
tion.) 

THE ARGUMENT. 

The apostle reasons that the law, which was 430 years after the promise con- 
cerning Christ, "can not disannul, that it should make the promise of none 
effect" (Gal. iii. 17). 

The promise existed before the law ; the law being added did not destroy 
the promise; and now, the law being taken away leaves the promise unchanged. 

The promise holds, though the law be "nailed to the cross" (Col. ii. 14). 

FURTHER ARGUMENT. 

The inheritance is not of the law, but by promise. God gave it to Abraham 
t»v promise (Gal. iii. 18), and it is received, not by the works of the law, but 
through the gospel, which is received by faith. (Gal. iii. 2-5.) 

"Therefore we are all the children of God by faith* in Christ Jesus" 
(verse 26). 
(59) 



60 THE PROMISE. 

"For as many as have been baptized into Christ have put on Christ" 
(verse 27). 

"Asd if ye are Christ's, then are ye Abraham's seed" (verse 29). 
"And heirs according to the promise" (verse 29). 

ADDITIONAL THOUGHT. 

After their deliverance Israel finds rest from their bondage, as do we from 
sin, in our deliverance. 

Israel found additional rest in Canaan, as do we in Christ. 

And this rest is a promise of still another rest, which remains to the people 
of God. (Heb. iv. 1-11.) 




J. J. McLain. 



FULLNESS OF THE GODHEAD. 

By J. J. McLain. 

Tbxt— Oolossians ii. 9 : "For in him dwelleth all the fullness of the Godhead bodily." 

FOB it pleased the Father that in him should all fullness dwell" (Col. i. Id). 
"For the invisible things of him from the creation of the world are clearly 
seen, being understood by the things that are made, even his eternal power and 
Godhead ; so that they are without excuse. " As shown in the diagram, the inside 
of the center circle represents the body of Christ, or the Church. The outer 
circle is numbered, as you can see. Beginning with No. 1, let us notice the 
power "which from the beginning of the world hath been hid in God, who 
created, all things by Jesus Christ" (Eph. iii. 9). "For by him were all things 
created that are in heaven, and that are in earth, visible and invisible, whether 
they be thrones, or dominions, or principalities, or powers: all things were 
created by him and for him" (Col. i. 16). "And be is before all things, and by 
him all things consist" (Col. i. 17). 

Next, we notice the converting power. "Christ the power of God and the 
wisdom of God" (1 Cor. i. 24). "For I am not ashamed of the gospel of Christ: 
for it is the power of God unto salvation to every one that believeth" (Rom. 
i. 16). 

Next, we notice the wisdom of God. "For after that in the wisdom of God 
the world by wisdom knew not God, it pleased God by the foolishness of preach- 
ing to save them that believe." With all the wisdom of this world, man was 
unable to save himself. God intends to save the people his way, and not their 
way. Mark you, that God intends to save the people in a plain and intelligent 
way. We sometimes hear people say that they can not understand the Bible. 
We know they can if they desire to know and understand. "In whom are hid 
all the treasures of wisdom and knowledge" (Col. ii. 3). Then let us go to the 
fountain-head and learn. "To the intent that now unto the principalities and 
powers in heavenly places might be made known, by the church, the manifold 
wisdom of God" (Eph. iii. 10). The Church is the place to learn. We do not 
find that the Church ever had a twin sister. There is but one— the Church of 
Christ — in which were placed apostles, prophets, evangelists, pastors, teachers, 
for the perfecting of the saiBts, for the werk of the ministry, for the edifying 
of the Church or body of Christ. "Until we all come in the unity of the faith 
and the knowledge of the Son of God, unto a perfect man, unto the measure of 
the stature of the fullness of Christ" (Eph. iv. 11-13). We ought to give God the 
glory. "Unto him be glory in the church of Jesus Christ throughout all ages" 
(Eph. iii. 21). So there is never a time but what the Church should have the 
pre-eminence. 

Next let us notice No. 3— "law. " The "law of the Lord is perfect, convert- 
ing the soul" (Psa. xix. 7). The Psalmist is speaking of the perfect law of lib- 
erty, which was not fulfilled in the Jewish age. "But when the fullness of time 
was come, God sent forth his Son, made of a woman, made under the law, to 
redeem them that were under the law, that we might receive the adoption of 
(63) 



tlaj. 




FULLNESS OF THE GODHEAD. 65 

sons" (Gal. iv. 4, 5). "For the law of the Spirit of life in Christ Jesus hath 
made me free from the law of sin and death" (Rom. viii. 2). 

Let us next notice No. 4— "love." "God is Jove" (1 John iv. 8). "For 
God so loved the world that he gave his only begotten Son, that whosoever 
believeth in him should not perish, but have everlasting life." 

Next comes No. 5 — "light." "This, then, is the message we have heard of 
him, and declare unto you, that God is light, and in him is no darkness at all" (1 
John i. 5). "In him was life, and the life was the light of men" (John i. 4). 
"Then spake Jesus again unto them, saying, I am the light of the world: he that 
followeth me shall not walk in darkless, but shall have the light of life" (John 
viii. 12). 

Let us uotice No. 6— "works. " "I must work the works of him that sent 
me while it is day" (John ix. 4). "But Jesus answered them, My Father 
worketh hitherto, and I work" (John v. 17). Jesus and his Father work together 
in unity. Jesus first established his divinity by the miracles he performed, ful- 
filled the prophecy and law of Moses. He came to give us a plan of salvation, 
He called twelve apostles to preach the gospel. (Matt, x.) 

Let us notice No. 7— "spirit. " "And it shall come to pass afterward that I 
will pour out my Spirit upon all flesh" (Joel ii. 28). "The former treatise have 
I made, O Theophilus, of all that Jesus began both to do and to teach, until the 
day in which he was taken up, after that he through the Holy Ghost had given 
commandments unto the apostles whom he had chosen: to whom also he shewed 
himself alive after his passion by many infallible proofs, being seen of them 
forty days, and speaking of the things pertaining to the kingdom of God : and, 
being assembled together with them, commanded them that they should not 
depart from Jerusalem, but wait for the promise of the Father, which, saith he, 
Ye have heard of me. For John truly baptized with water ; but ye shall be bap- 
tized by the Holy Ghost not many days hence" (Acts i. 19). Please read the 
following Scriptures: Matt. iii. 11; Mark i. 8; Luke iii. 16; John iv. 17-26; xv. 
26; John xvi. 7-13. "And, behold, I send the promise of my Father upon you: 
but tarry ye in the city of Jerusalem until ye be endued with power from on 
high" (Luke xxiv. 49). "But ye shall receive power after that the Holy Ghost 
is come upon you" (Acts i. 8). By reading Acts ii. 1 18 jou will find the fulfill- 
ment of the prophecy of Joel. 

Let us next notice No. 8— "the gospel." The gospel begins in fact on the 
day of Pentecost. All power in heaven and on earth was given into Christ's 
hands, and, by his authority, was given into the hands of the apostles, the 
terms of reconciliation. In Matt, xxviii. 19, 20; Mark xvi. 15, 16; Lske xxiv. 
46-50 is found the great and last commission, which contains the wisdom, love, 
light and work.of redemption in the new law. In obedience to this law we 
receive the remission of sins and the gifts of the Spirit. 

Let us notice No. 9 — "life." In Christ is life; out of Christ is death. In 
him is life, and the life is the light of men. "Jesus saith unto him, I am the 
way, the truth and the life" (John xiv. 6). "There is therefore now no con- 
demnation to them which are in Christ Jesus, who walk not after the flesh, but 
after the Spirit" (Rom. i. 8). 

Let us next notice No. 10— "way. " "Jesus says, I am the way" (John xiv. 
6). This should settle all controversy about the way to heaven. "Verily, verily 



66 FULLNESS OF THE GODHEAD. 

I «ay unto you, He that entereth not by the door into the sheepfold, but clinabeth 
up some other way, the same is a thief and a robber." The Bible plainly teaches 
that no thief or robber can enter the kingdom of heaven. 

Let us next notice No. 11— "doctrine. " "Whosoever trangresseth and 
abideth not in the doctrine of Christ hath not God. He that abideth in the doc- 
trine of Christ, he hath both the Father and the Son. If there come any unto 
you, and bring not this doctrine, receive him not into your house, neither bid 
him God-speed, for he that biddeth him God-speed is partaker of his evil deeds" 
(2 John i. 911). "But speak thou the things which become sound doctrine" 
(Titus ii. 1). "All Scripture is given by inspiration of God, and is profitable 
for doctrine, for reproof, for correction, for instruction in righteousness" (2 
Tim. iii. 16). "Preach the word: be instant in season, out of season: reprove, 
rebuke, exhort, with all long- suffering and doctrine" (2 Tim. iv. 2). 

Let us notice the last spoke in our circle, No. 12— "judgment. " "Because 
he hath appointed a day in the which he will judge the world in righteousness 
by that man whom he hath ordained, whereof he hath given assurance unto all 
men, in that he hath raised him from the dead" (Acts xvii. 31). "For the 
Father judgeth no man, but hath committed all judgment unto his Son" (John 
v. 22). "For we shall all stand before the judgment seat of Christ" (Rom. xiv. 
10). "I charge thee therefore before God and the Lord Jesus Christ, who shall 
judge the quick and the dead at his appearing and his kingdom" (2 Tim. iv. 1). 
"For we must all appear before the judgment-seat of Christ, that every one may 
receive the things done in his body, according to that he hath done, whether it 
be good or bad. " God help us all to be prepared for that great day ! Dear reader, 
Christ is coming again, but not as he came the first time. Where, oh, where, 
will he find you "when the Lord Jesus shall be revealed from heaven with his 
mighty angela, in flaming fire taking vengeance on them that know not God, and 
that obey not the gospel of our Lord Jesus Christ: who shall be punished with 
everlasting destruction from the presence of the Lord and from the glory of his 
power" (2 Thess. i. 7-9)? 




R. W. Officer. 



"WHAT MUST I DO TO BE SAVED?" 

Acts xvi. 30. 

By R. W. Officer. 

WHO has the authority to answer this question? That it is of profound 
interest to all unsaved persons will not be questioned. "By one man sin 
entered into the world, and death by sin; and so death passed upon all men, for 
that all have sinned" (Rom. v. 12). Therefore, we conclude that the correct 
answer to this question is of solemn concern to all mankind. And for this very 
reason we will not be content with anything shore of a divine answer. An answer 
from God, therefore, is what we must have. There was a time when many of 
Jesus' disciples went back, and walked no more with him. Seeing this, Jesus 
turned to the twelve and said unto them: "Will ye also go away? Then Simon 
Peter answered him, Lord, to whom shall we go? thou hast the words of eternal 
life" (John vi. 66 -68). Then, like Peter, we will rely on the record of the words 
of life. It is written: "He that is of God heareth God's words" (John viii. 47). 
Jesus, in his prayer to his Father, said of the apostles: "As thou hast sent me 
into the world, even so have I also sent them into the world" (John xvii. 18). 
In the fourteenth verse he says: "I have given them thy word." He also assured 
them after he was revived from the dead that they should receive the Holy Ghost, 
and that, by the Spirit of truth whom the Father would send unto them in his 
name, they should be directed what they should speak, and, under the direction 
of the Spirit of God sent down from God out of heaven, Jesus declared whose- 
soever sins they remitted, broke off, or forgave, he would remit, and whose- 
soever sins they retained or held against them, he would bind in heaven. (John 
xvii. ; xx. 19 23.) So we conclude that, as Jesus has all power (authority) in 
heaven and on earth given unto him, and as he sent the apostles out into the 
world, guided by the Spirit of all wisdom, to remit and retain the sins of man- 
kind, that, therefore, we may safely hear them on the answer to the question 
before us. For Jesus said to the apostles: "He that heareth you, heareth me; 
and he that despiseth you, despiseth me; and he that despiseth me, despiseth 
him that sent me" (Luke x. 17). It follows, therefore, if we hear not the mes- 
sengers sent by the Lord, guided by the Spirit of truth, "God also bearing them 
witness, both with signs and wonders, and with divers miracles and gifts of the 
Holy Ghost, according to his own will" (Heb. ii. 1-4)— if, I say, we hear not 
them, the word of the Lord for it, we reject all that is divine, and blot out every 
hope of salvation! The query as to who shall answer the all- important ques- 
tion, What must I do to be saved? now being settled, we call attention to the 
conditions given to the apostles by the Lord of life after he arose from the dead, 
looking to the salvation of every creature in all nations who is capable of com- 
plying with them. (It will be understood that the conditions of salvation are not 
offered to angels or infants. Neither are lost.) Taking the record of all the 
writers authorized by the Lord on the last commission, we have the conditions 
of pardon of past sins. The gospel of Christ is the power of God unto salvation 
to all who believe it. (Rom. i. 16.) Paul, in the fifteenth chapter of First Co- 
rinthians, and from the first to the fifth verse, defines the gospel. He says: "I 
(69) 



70 WHAT MUST I DO TO BE SAVED? 

declare unto you the gospel which I preached unto you, which also ye have 
received, and wherein ye stand ; if ye keep in memory what I preached unto you, 
unless ye have believed in vain . . . How that Christ died for our sins according 
to the Scriptures ; and that he was buried, and that he rose again the third day 
according to the Scriptures." "Jesus, having all power in heaven and in earth, 
said to the apostles, Go ye, therefore, and teach all nations, baptizing them in 
the name of the Father, and of the Son, and of the Holy Ghost" (Matt, xxviii. 
19). Mark's record is: "Go ye into all the world, and preach the gospel to 
every creature. He that believeth and is baptized shall be saved ; but he that 
believeth not shall be damned" (Mark xvi. 15, 16). From Luke we learn that 
after Jesus had opened the understanding of the apostles that they might under- 
stand the Scriptures, he said unto them: "Thus it is written, and thus it be- 
hooved Christ to suffer, and to rise the third day : and that repentance and 
remission of sins should be preached in his name among all nations, begin- 
ning at Jerusalem" (Luke xxiv. 45-47). And John says: "Then said Jesus to 
them again, Peace be unto you; as my Father has sent me, even so send I you. 
And when he had said this, he breathed on them, and saith unto them, Receive 
ye the Holy Ghost; whosesoever sins ye remit, they are remitted unto them; and 
whosesoever sins ye retain, they are retained" (John xx. 21-23). 

Now, let us see what we find in all the testimony bearing on the subject 
under consideration, when put together in its connection. Jesus died for the sins 
of the world, and rose again the third day according to the Scriptures, and com- 
manded the apostles to remain at Jerusalem until they received the Holy Spirit. 
Then the command was: Begin at Jerusalem, and teach every creature in all 
nations under heaven that Jesus died for their sins, and that he rose again the 
third day according to the Scriptures, which looked to their justification. All 
who believe these facts, repent of their sins, and are baptized in the name of the 
Father, and the Son, and the Holy Ghost, shall be saved — shall have the remission 
of their sins. We will now consider the practical application of this last com- 
mission as carried out by the apostles, and on record in Acts, the book of con- 
versions under the teaching of those Spirit-guided men. 

The first conversion we will notice may be found in the sixteenth chapter 
of Acts. By the Spirit of God the female servant had been dispossessed of the 
art of soothsaying. This had brought her masters much gain. Their anger was 
kindled. Through their influence these men of God had been beaten, and the 
jailer, whose conversion we find here on record, received a charge "to keep them 
safely." He then "thrust them into the inner prison, and made their feet fast 
in the stocks," and went to sleep. "And at midnight Paul and Silas prayed, 
and sang praises unto God ; and the prisoners heard them. And suddenly there 
was a great earthquake so that the foundations of the prison were shaken; and 
immediately all the doors were opened, and every one's bands were loosed." The 
keeper (jailer) awoke from his slumbering; beholding what was done, concluded, 
of course, that all the prisoners were gone, and that would cost him his life. He 
waR not long arriving at a conclusion. "Supposing that the prisoners had been 
fled, ... he drew out his sword and would have killed himself," preferring to 
perish by his own hand than to be led away to death by the laws of his country. 
But Paul, seeing the determination of that wicked man, like all other Christian 
men, was ready with a word of warning to the man who had treated himself and 



WHAT MUST I DO TO BE SAVED? 7 1 

his brother Silas so cruelly, and "cried with a loud voice, Do thyself no harm ; for 
we are all here. Then he called for a light, and sprang in, and came trembling, 
and fell down before Paul and Silas, and brought them out, and said, Sirs, what 
must I do to be saved?" From the answer Paul gave to this question, the rela 
tionship sustained by the keeper of the jail to salvation is clearly set forth. 
Paul promptly replied: "Believe on the Lord Jesus Christ, and thou shalt be 
saved, and thy house." Up to this time the jailer had no faith, and, the truth 
is, "without faith it is impossible to please God: for he that cometh unto him 
must believe that he is, and that he is a rewarder of them that diligently seek 
him" (Seb. xi. 6). From this we are forced to the^conclusion that this jailer had 
never pleased God. And that he might have faith, "they spake unto him the 
word of the Lord." It was Paul (supposed to be) who wrote to the brethren at 
Rome that faith comes by hearfng the word of God. (Rom. x. 17.) Therefore, 
that he might produce faith in the heart of that man, and in the hearts of all 
that were in his house, "they spake unto them the word of the Lord, and to all 
that were in his house." If we can determine in the light of the truth what is 
signified by the expression "word of the Lord," we then may ascertain what 
the preaching was. The word of God is the seed of the kingdom. (Luke viii. 
11; Matt. xiii. 19.) Then kingdom life is in the word of the Lord like the corn 
life is in the corn. God has ordained the Word as his power to produce spiritual 
or divine life; as it is written: "The words that I speak unto you, they are 
spirit, and they are life" (John vi. 63). But there is no doubt the whole Bible 
is the record of God's word. The question now for settlement is, what part of 
it, if received into a good and honest heart willingly, and lovingly obeyed, will 
produce a child of the kingdom? "Let there be light" was spoken by the 
God of heaven, but it is the seed of the visible, material world, the birth- 
thought of creation expressed. Moses spake the word of the Lord; but that was 
the seed of emancipation from the bondage of Egypt. John also spake the word 
of the Lord; but that was the seed of the preparation. Jesus spake the words 
of the Father while on earth, and manifested God's power over all things under 
the sun. The fact is, all nature acknowledges the power of the Word. The 
stormy heavens obeyed his voice; disease to which mortality was subject fled 
from the suffering ones by the power of the words he spoke; death yielded its 
power, and devils fled before his word. All nature, with all of its deformities, 
was corrected, and the crookedness straightened. Death and hell and devils, 
with all creation, yielded to the power of the word spoken by him, and, bowing 
at his feet, crowned him Lord of all. Jesus said in his prayer to the Father: "I 
have glorified thee on the earth, I have finished the work which thou gavest me 
to do." As the Father had given him power over all flesh, he prayed to be glori- 
fied with him that he might give eternal life to the world of mankind upon the 
conditions we are now considering. In the same prayer, found on record in the 
seventeenth chapter of John, he said, speaking of the apostles: "I have given 
unto them the words which thou gavest to me; and they have rece ved them." 
After Jesus arose from death and the grave, and "brought life and immor- 
tality to light," and the Second Psalm and seventh verse, "This day have I 
begotten thee," was fulfilled in that God had raised Christ up again from the 
dead (Acts xiii. 33), and the certainty, therefore, of the judgment was fixed 
Acts vii. 30, 31), he commanded the chosen apostles that they should not depart 



72 WHAT MUST I DO TO BE SAVED? 

from Jerusalem, but "wait for the promise of the Father"; that is, the Holy 
Spirit which was to guide them into all truth. (Acts i. 4; John xiv. 26.) For 
the man of God, viz. : Isaiah, had recorded the fact that the word of the Lord 
should go from Jerusalem. (Isa. ii. 3; also, Micah iv. 2; Luke xxiv. 47.) Thus 
we have located the beginning of the preaching of the gospel, the Word, in the 
name and by the authority of Jesua the Christ. From thence it was to go out 
to every creature under heaven. We, then, only need to find what was preached 
at Jerusalem by the chosen men of God, after the Holy Spirit came to guide 
them, in order to know what Paul and Silas preached to the jailer and his house. 
"For they preached the word of the Lord, the seed of the kingdom, to them." 
By reference to Acts ii. we find that they announced with great boldness the 
death of Jesus for the sins of the world, his burial and resurrection from the 
dead, which looked to justification or salvation from the sins of the past. The 
very facts, therefore, we conclude were preached to the jailer and his house. They 
accepted the facts, repented of their sins, and were baptized the same hour of the 
night. So the jailer rejoiced, believing in God with all his house. (Acts xvi. 
34.) Those who heard the Word on Pentecost had believed, and they in sub- 
stance put the same question: "What must we do to be saved?" The answer 
was: "Repent, and be baptized every one of you in the name of the Lord Jesus for 
the remission of sins." 

Saul left Jerusalem in opposition to the Christian religion; started to Damas- 
cus to oppose the disciples. On his way he was convinced of his error, and that 
Jesus was the very Christ. Being an honest man, he turned away from his former 
course of sin— repented. And in substance asked the same question: "What must 
I do to be saved?" When the answer came, the thing he was commanded to do 
was: "Arise, and be baptized, and wash away thy sins, calling on the name of 
the Lord" (Acts xxii. 16). 

So it appears that the questions were always answered to meet the condition 
of the mind of those who asked for a knowledge of what to do to be saved. 
Where they had not heard, and believed, and demanded knowledge, they were 
commanded to believe, and the Word was preached that faith might be produced, 
and the lesson was continued, and they repented and were baptized. 

If, as in the case of those at Pentecost, they had heard the Word, and 
believed, they were commanded to repent and be baptized for the remission of 
sins. But if, as in tbe case of Saul, who had been convinced that Jesus was the 
Christ, the Son of God, and with an honest heart believed it, and had turned from 
his sins, the question, "What must I do to be saved?" was asked, he was com- 
manded to arise and be baptized, and wash away his sins, calling on the name of 
the Lord. Suppose we put it thus? The jailer, who was ignorant of the first 
thing, inquired, How far is it to the promise of remission of past sins? The 
answer is: Faith, repentance and baptism. Those at Pentecost had faith; to 
them, therefore, it was repentance and baptism. Saul had faith and repentance. 
It was only baptism to him. "Blessed are they that do his commandments, that 
they may have right to the tree of life, and may enter in through the gates into 
the city." 




J. W. Zachary. 



THE WITNESS OF THE SPIRITS. 

Romans viii. 16. 

By J. W. Zachary. 

IN pursuance of my subject I desire to show the plan upon which the Holy 
Spirit plants ideas in the human mind. My text declares, "The Spirit itself 
beareth witness with our spirit that we are the children of God" (Rom. viii. 16). 
There are two grand thoughts necessarily involved in this Scripture. First, the 
plan upon which the Holy Spirit imparts his testimony to wield an influence. 
This idea arises from the words "bears witness." 

Second, the sense in which the known testimony of our spirit must agree 
with the known testimony of the Holy Spirit. This idea arises from the words 
"bears witness with our spirit." 

Regarding the first idea, I affirm that reason and the Bible teach that the 
Holy Spirit wields an influence over the mind of man only through medium, 
except in some miracle?. 

A few wayside remarks here may not be amiss. To believe and successfully 
defend this proposition it is necessary to understand the theory; bat it is not 
necessary to discern all the influence which God exerts over the mind— all the 
means used, and all the evidence in any way connected with the subject. In fact, 
the truth may be affirmed, and successfully defended on many vital questions, 
wherein it is impossible to comprehend all the evidence involved. Every atom 
of matter in the universe is under the influence of the law of gravitation; but a 
person can advocate the truth regarding this law without being able to fully 
understand all the forces of nature, and analyze all visible and invisible material. 
I believe the theory which teaches the revolution of the earth upon its axis, and 
of the innumerable planets which revolve in the realms of space; yet I will prob- 
ably never be able to comprehend but a small portion of the evidence. Really, I 
doubt whether any man understands anything, in ali its minutia, in the sense of 
absolute perfection. The smallest atoms of creation, in some respects, puzzle the 
mightiest intellects. There are in the beautiful flowers and the smallest particles 
which adorn the butterfly's wing mysteries and wonders to the finite mind, and 
yet there are great laws connected with these which we can understand. Truly 
great minds, when thinking of God's wonderful works, exclaim with the beloved 
Alexander Campbell: "I am but a speck upon the surface of a speck which floats 
in illimitable space " 

But shall mortal man affirm nothing, and teach nothing, because he does not 
understand all the evidence on any one topic absolutely and perfectly? Shall we 
become angry over facts, and let our sympathies cause us to denounce as "legal- 
ists" and "heartless constructionists" those who follow the logical tendencies of 
facts clearly revealed and theories well understood? Nay, verily. But we must 
discriminate between facts and theories'. It is folly to teach a theory which the 
finite mind can not understand. 

"The incomprehensibility of a fact can not nullify it, but the incomprehen- 
sibility of a theory always does. Thus a man may reasonably believe what he can 
not comprehend, but no mortal ever can admit an explanation of a theory which 
(75) 



*j6 THE WITNESS OF THE SPIRIT. 

he does not comprehend. ... To believe a fact one has only to apprehend its 
evidence, but before he can perceive the truth of a theory he must comprehend 
its meaning." 

I. My first argument is based upon the record of the conversions in the first 
century of Christianity. 

So far as shown by the divine record, every one of^them was effected through 
medium, the Spirit never operating otherwise. On the first Pentecost after 
Christ's resurrection— the great and natal day of Christianity— the Holy Spirit 
came in tongues of lambent fire, and, by the power of his creative voice, sort 
conviction to the hearts of three thousand sinners, who had stained their hands 
in the blood of the innocent Son of God. The twelve apostles were supernatorally 
endued with heavenly knowledge, the Spirit of God speaking to them, and they 
to the people; for saith Christ: "He shall not speak of himself, but whatsoever 
he shall hear that shall he speak" (John xvi. 13). When the multitude heard the 
words of the Spirit they were pierced to the heart, and said unto Peter and the 
rest of the apostles: "Men and brethren, what shall we do?" (Acts ii. 37 41). 
The Spirit answered the question in words easily anderstood, and "then they that 
gladly received his word were baptized, and the same day there were added 
together abeut three thousand souls." 

This of itself speaks more than volumes in favor of my proposition. Those 
sinners were converted by the power of the gospel, as put forth in the words of 
the Spirit of God speaking through men. Words were spoken, understood, 
believed and obeyed, and souls were saved. No mourner's bench, with weeks and 
months of protracted shouting and unscriptural praying, is found in the history 
of ancient conversions. Of the multitude converted in Solomon's porch we read: 
"Howbeit many of them which heard the word believed, and the number of men 
was about five thousand" (Acts iv. 4). "Now when they saw the boldness of 
Peter and John, and perceived that they were unlearned and ignorant men, they 
took knowledge of them that they had been with Jesus" (Acts iv. 13). "And 
they were all with one accord in Solomon's porch. And of the rest durst no man 
join himself to them; but the people magnified them, and the believers were the 
more added unto the Lord, multitudes both of men and women" (Acts v. 12 14). 
Three thousand persons converted on the day of Pentecost, five thousand in Solo- 
mon's porch, with likely twice as many more embraced in the words "multitudes 
both of men and women" ; and how significant are all these conversions, as shown 
by the record always effected through medium, the Spirit never operating inde- 
pendent of his words or without medium. Is it not more than remarkably strange 
that the very ushering in of the Christian dispensation, noted for the conversion 
of thousands, has no reference whatever to any direct and independent operation 
of the Spirit, provided that such an operation as taught by the creeds of men was 
then, and still is, so supremely and absolutely essential in order to salvation? 
Why do we not read in the Bible, in this connection, about a thousand mourner's 
benches? altars of straw, with their efficacious power? and weeks of mourning for 
the abstract and independent operation of the Spirit to save souls? The Spirit 
operated (of course he did), but always through medium, and never without it, 
in converting sinners and comforting and edifying Christians. 

Of the Samaritans it is said : "Then Philip went down to the city of Samaria, 
and preached Christ unto them. When they believed Philip preaching the things 



THE WITNESS OF THE SPIRIT. 77 

concerning the kingdom of God and the name of Jesus Christ, they were bap- 
tized, both men and women" (Acta viii. 5-12). The Samaritans were made 
Christians by faith and obedience, and then afterwards received the Holy Spirit 
by imposition of hands that they might be empowered to do certain works in 
propagating the truth before the Spirit had completed his revelation. (Acts viii. 
14-17.) 

The Ethiopian nobleman was made a Christian by learning, believing and 
obeying the truth. "Then Philip opened his mouth, and began at the same 
Scripture, and preached unto him Jesus" (Acts viii. 35). 

In the conversion of Saul of Tarsus he heard words spoken, and the Spirit 
operated on him through medium. (See Acts ix. 4-6; xxii. 16.) It is recorded, 
to the eternal memory of Cornelius, that Peter preached unto him "words whereby 
he and all his household should be saved," and while Peter yet spoke to them 
"the Holy Spirit fell on all those which heard the word" (Acts x. 44 48; xi. 14). 
This miraculous impartation was given Cornelius and his household to convince 
the Jews that it was right for the Gentiles to obey the gospel and be saved. 
Since the apostolic age the revelation of God is completed, miracles at the hands 
of men have ceased, and the baptism of the Holy Spirit is no longer necessary. 
The Spirit now impresses us through revealed truth. 

The Holy Spirit used means in converting the sinners at Iconium, for Paul 
and Barnabas "so spake that a great multitude both of Jews and Greeks believed" 
(Acts xiv. 1). 

It is written of the conversion of the jailer and his family that Paul and Silas 
"spake unto him the word of the Lord, and to all that were in his house," and 
he "rejoiced, believing in God with all his house" (Acts xvi. 32-34). 

The noble Bereans "searched the Scriptures daily, whether those things were 
so" which Paul and Silas preached. "Therefore many of them believed" (Acts 
xvii. 10 12). Concerning the Corinthians it is said: "Many of them hearing 
believed, and were baptized" (Acts xviii. 8). But why multiply argument on 
this point? Is not this proof sufficient to show that in the conversions during 
the first age of the Church, and under the influence of the inspired teachers, the 
Holy Spirit always used means, and thus operated through medium in turning 
souls from darkness to light, and from the power of Satan to God? If it is not 
sufficient, then most assuredly the utter absence of testimony to the contrary 
would lead us thus to conclude. 

There, is not in all the history of conversions to Christianity, in the first age 
of the Church, as recorded either in or outside the Bible, one single instance ®f 
the conversion of even one soul by the work of the Spirit, except where the Spirit 
operated through medium; "for the gospel of Christ is the power of God unto 
salvation to every otfe that believeth" (Rom. i. 16). Let the man who asserts to 
the cjntrary bring his proof. 

II. My second argument is founded upon the all-sufficiency of the Spirit's 
influence through his revelation. 

This argument I limit mainly to the Spirit's influence in regeneration and 
sanctihcation, and claim that it stands like an invulnerable Gibraltar, defying 
refutation, and, like the mighty mountains, it is simply immovable. The doc- 
trine of abstract, direct and immediate spiritual influence finds its main support 
by depreciating the importance of the gospel of Christ, slandering the word of 



78 THE WITNESS OF THE SPIRIT. 

God by such terms as" the mere word," "the dead letter," and by claiming that the 
influence of the Spirit, through his divine revelation as recorded in the Bible, is 
utterly insufficient to transform and renew the wicked souls of men when its truths 
have been learned, believed and obeyed. My soul revolts at such a doctrine. 
Against a theory so dangerous and so detrimental to the growth of Christianity I 
enter my serious protest, and exalt in its stead the Bible, the whole Bible, the 
Spirit's influence through his perfect revelation, wisely adapted to meet every 
want and condition of the human heart, and fully sufficient as God's converting 
power to arouse the callous souls, melt into tears of penitence and transform into 
the Christian life the cold, adamantine hearts of fallen humanity. 

With this point established, well can I say, except in some miracles, the 
Holy Spirit wields an influence over the mind of man only through medium. To 
show the all-sufficiency of such spiritual influence I submit the following proof: 
"It is written, Man shall not live by bread alone, but by every word which pro- 
ceedeth out of the mouth of God" (Matt. iv. 4). Thus spoke the Savior, and I 
ask what argument could be plainer? Poor, fallen, lost and starving souls must 
live by every word which God speaks, and not by the creeds and commandments 
of men. (See Col. ii. 21, 22.) "The law of the Lord is perfect, converting the 
soul" (Psa. xix. 7). "Whatsoever things were written aforetime were written 
for our learning, that we through patience and comfort of the Scriptures might 
have hope" (Rom. xv. 4). "And that from a child thou hast known the Holy 
Scriptures, which are able to make thee wise unto salvation through faith that is 
in Christ Jesus. All Scripture given by inspiration of God is profitable for doc- 
trine, for reproof, for correction, for instruction in righteousness ; that the man 
of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 
iii. 15-17). 

If the influence of the Spirit through the Scriptures be perfect; if it thor- 
oughly furnishes us unto all good works ; if it be sufficient for reproof, for cor- 
rection, for doctrine, for instruction in righteousness, then in reason's name I ask 
what need has the world for the abominable and delusive doctrine of the abstract 
and independent influence of the Holy Spirit? It is as utterly useless and worth- 
less as it is false and absurd. "The words that I speak unto you, they are spirit 
and they are life" (John vi. 63). "For the law [£. e., the rule of action] of the 
Spirit of life in Christ Jesus hath made me [Paul] free from the law of sin and 
death" (Rom. viii. 2). "Whosoever looketh into the perfect law of liberty, and 
continueth therein, he being not a forgetful hearer, but a doer of the work, this 
man shall be blessed in his deed" (J as. i. 25). "For the word of God is quick 
[i. e., living] and powerful, and sharper than any two-edged sword, piercing even 
to the dividing asunder of soul and spirit, and of the joints and marrow, and is 
a discerner of the thoughts and intents of the heart" (Heb. iv. 12). "But be ye 
doers of the word, and not hearers only" (Jas. i. 22). "Of his own will begat he 
us with the word of truth" (Jas. i. 18). "Seeing ye have purified your souls in 
obeying the truth. . . . Being born again, not of corruptible seed, but of incor- 
ruptible, by the word of God, which liveth and abideth forever" (1 Peter i. 22- 
25). "For in Christ Jesus I have begotten you through the gospel" (1 Cor. iv. 
15). "After that in the wisdom of God the world by wisdom knew not God, it 
pleased God by the foolishness of preaching to save them that believe" (1 Cor. i. 
21). "The gospel of Christ is the power of God unto salvation to every one that 



THE WITNESS OF THE SPIRIT. 79 

toelieveth" (Rom. i. 16). Jesus said: "Now ye are clean through the word which 
I have spoken unto you" (John xv. 3). God said: "Is not my word like a fire? 
saith the Lord; and like a hammer that breaketh the rock in pieces?" (Jer. xxiii. 
29). James said: "Receive with meekness the engrafted word, which is able to 
save your souls" (Jas. i. 18-21). Paul said: "So then faith cometh by hearing, 
and hearing by the word of God" (Rom. x. 17). John said: "These things are 
written that you might believe that Jesus is the Christ, the Son of God, and that 
believing you might have life through his name" (John xx. 31). The Savior 
said: "Neither pray I for these alone, but for them also which shall believe in 
me through their word" (John xvii. 20). 

In the parable of the sower we learn that when the seed, which is the word 
of God, falls into honest and good hearts, being retained, it germinates and 
brings forth fruit to the honor of God. (Matt. xiii. 23 ) There is no other seed 
from which a Christian can be grown. The word of God contains the innate 
principles of Christian life, the germ of immortality, which is wisely adapted and 
divinely appointed to be planted in the sin-burdened souls of fallen humanity that, 
thus in its native soil, it will assuredly germinate, and, unless crowded out by the 
works of the devil, will grow, bloom, blossom and develop into practical Christian- 
ity. Is the sinner's heart full of darkness? Then the entrance of God's word gives 
light. (Psa. cxix. 130.) Does he walk in oblivion? It is because he refuses to be 
led by the Spirit through the Word. "Thy word is a lamp unto my feet" (Psa. 
■cxix. 105). Is the sinner's heart full of chaft? Then God's word can consume 
it. Is his heart hard as a rock? The word of God will break it in pieces. (Jer. 
xxiii. 29.) Is the sinner dead in sin? Let him hear the voice of the Son of God, 
and live. Is man without faith? Then tell him "faith cometh by hearing the 
word of God." Does the sinner desire to be born again? Inform him "of his 
own will begat be us with the word of truth," and that man must be "born of 
water and of the Spirit" in order to be saved. (John iii. 5.) That the Spirit 
begets life through the Wurd, and then the person may be delivered out of the 
kingdom of Satan into the kingdom of Christ, by being "born of water." Does 
he desire to be saved? Tell him of "the engrafted word which saves the soul." 
Would he live? Then tell him he must live "by every word which proceedeth 
out of the mouth of God" (Matt. iv. 4). Does the sinner's soul need to be puri- 
fied? Tell him it can be done by "obeying the truth" (1 Peter i. 22). Is the 
heart full of ignorance? Announce to him that "the Holy Scriptures make wise 
unto salvation, " and that "through God's word we get all things that pertain 
unto life and godliness" (2 Tim. iii. 15-17; 2 Peter i. 3; Psa. cxix. 104). 

Does the sinner desire to know how to become a Christian and live a Chris- 
tian? In a word, does he desire to live in peaca with God, and finally be saved 
in heaven? Then tell him, in unmistakable words, it can only be done by learn- 
ing, believing and obeying the will of God. (Matt. vii. 21; Heb. vi. 8.) "How 
sweet are thy words unto my taste! yea, sweeter than honey to my mouth!" 
"Oh, how I love th> law! It is my meditation all the day. " But if sinners 
desire to be confused with the wildest confusion, and bewildered with the 
grossest perplexity; to have their finer feelings blunted, and their intellects over- 
whelmed with the darkest fanaticism— and provided you desire thus to delude 
them — then induce them to believe in the He of 'lies, the blackest of all mytho- 
logical dreams, while they wrestle in the dust, dirt and ttraw around the effica- 



80 THE WITNESS OF THE SPIRIT. 

cious power of the unscriptural "mourner's bench" ; and, in their sincere, honest 
and deluded hearts, weep, mourn, beg, pray and earnestly crave to be operated 
on, in some mysterious, inconceivable, inexplicable, independent, unscriptural, 
unphilosophical, illogical, absurd, abstract and direct way, means or manner, by 
the Holy Spirit. (Pardon the expression of my contempt. Who could desist?) 
And this fanaticism will be the more increased as the advocates and converts 
truly and firmly believe that such an operation is the heart, soul and life of their 
salvation. 

In opposition to such a delusive and dangerous theory I cite the language of 
God himself, speaking through Isaiah: "For as the rain cometh down and the 
snow from heaven, and returneth not thither, but watereth the earth and maketh 
it bring forth and bud, that it may bring seed to the sower, and bread to the 
eater: so shall my word be that goeth forth out of my mouth; it shall not return 
unto me void, but it shall accomplish that which I_please, and it shall prosper in 
the thing whereunto I sent it" (Isa. lv. 10, 11). 

What comparison could be more fitly drawn, even by the great Creator? How 
grand and sublime the thought I The Spirit's influence, through the Word, is all- 
sufficient. Years may come and go, the moon may wax and wane, while stars 
may fall and tne sun refuse to shine; yea, time itself may fail, and heaven and 
earth pass away, but, joy to the blood- washed legion! for "the words of the Lord 
shall never pass away" (Matt. xxiv. 35). Lasting as the cycles of eternity! 
mighty as the power of God ! and ceaseless as his nature! uh, thou volume of 
wisdom divine! Amidst the crumbling wreck of worlds thou shalt survive them 
all, and mine eyes shall behold thee in the better land. "Then in worlds above, 
forever, sweeter still thy truths shall be." 

The Spirit's influence, through its divinely appointed medium, will with- 
stand the defacing touch of time, will accomplish that for which it was intended, 
and prosper in the thing whereunto it has been sent. As the vivifying water 
falls upon the earth, moistens the parched ground, invigorates the drooping 
flower, and, by its animating and energizing power, causes all nature to burst 
into life and beauty, so does the life giving, soul-convicting and heart- rejoicing 
word of God fall upon the sin burdened spirits of men, and, by its transforming 
and energizing power, expunge sin from the mind by leading sinners to do the 
will of him who rules all things well. 

"Blessed Bible, how I love it! 
How it doth my bosom cheer! 

What hath earth like this to covet ? 
Oh, what etores of wealth are here ! 

Man was lost and doomed to sorrow; 
Not one ray of light or bliss 

Oould he from heaven's treasures borrow 
Till his way was cheered by this." 

Blot out this light and all its teachings which have been shed abroad in the 
souls of men, and the world would be left to heathen darkness, without any cer- 
tain guide to lead us through the lone and cheerless valley of death. 

The Bible is of divine origin. It is the parent of civilization and the hope 
of humanity. Wherever it goes, darkness flees away. By its wonderful influence 
it causes refreshing springs of joy to burst forth in the deserts of Africa, and 



THE WITNESS OF THE SPIRIT. 8 1 

reaches its protecting arm around the sun-scorched plains of Arabia. By its ten- 
der and pathetic voice it melts the frozen hearts of Greenland, and by its sun- 
shine sheds its refulgent rays into the wilderness home of the American Indian. 
Star of the ages, pointing to the eternal hills of Zion ! Beacon light from the 
heavenly dome, shining upon the elysian fields of glory ! The angel of instruc- 
tion, saying: "Come up higher, into the soul's sweet home!" The voice from 
the unseen world, telling me with unerring certainty how to live and die happy! 
The lamp of God, shedding its brilliant rays upon my pathway! Light to lead 
me out of darkness; food for my soul when I am hungry; my physician to heal 
my sorrow; friend to comfort me in time of trouble; my wealth, when I am poor, 
to make me rich above all earthly treasure ; my staff to lean upon in the dark val- 
ley of death; and my Father's hand, to bear me safely "beyond the swelling 
floods," where I may join the blood- washed legion on the evergreen shore! 

Yes, precious Book ! I love thee dearer than my own life, with all earthly 
joys. May my heart be cold and still if I ever leave thee and bow to the creeds 
and commandments of men! By the Bible let me live, by the Bible let me die; 
and when these eyes shall see no more, these ears hear no more, this tongue 
speak no more, and this bounding heart cease to beat, then sprinkle incense 
upon my body, crown me with beautiful flowers, environ me with sweet music, 
and lovingly lay the open Bible upon my bosom ; then gently place me in the cold 
and silent tomb that I may calmly wait the promise of my Savior to come and 

take me home. 

Where faith shall cease being, 

Where hoping ig o'er, 
And love only continues 

On that evergreen shore. 
With this I'm satisfied. 

My heart is full of joy ; 
Then tell me nothing more, 

Till the Bible you destroy. 
III. My third argument consists in answeriDg objections. 

1. It is said by the opposers of the theory I have preached that it teaches 
that all infants and idiots can not be saved. This objection is based on the 
bare assumption that infants and idiots, as well as intelligent sinners, must be 
operated on by the Spirit, or that they must learn, believe and obey in order to 
be saved, when, in truth, the Bible teaches that infants and idiots are saved 
unconditionally, without even an abstract work of the Spirit. 

2. It is said that because "sinners are totally depraved" the gospel is insuffi- 
cient, as God's converting power, to reach them. 

In answer to this, I say that the doctrine of "total depravity" is another sec- 
tarian error, blighting and withering in its influence. No man is "totally 
depraved" until he becomes so utterly corrupt that further corruption is impos- 
sible. Depravity, like sanctification, is brought about by degrees. The more 
the sinner sins, the more corrupt or depraved he becomes, and "total depravity," 
like "total sanctification," can never be attained in this life. That all men are 
partially depraved I admit; and still it is true that the operation of the Spirit, 
through the gospel, is sufficient, as shown in my second argument. 

3. It is urged against this doctrine that the Spirit, through its words, can 
not create that high degree of joy which should gladden the heart of every Chris- 



82 THE WITNESS OF THE SPIRIT. 

tian. Hence the need of the naked omnipotence of God operating on the naked 
spirit of man. 

In answer to this objection, I undertake to prove that spoken or written 
words are fully sufficient to create the greatett joy conceivable in the human 
mind If you are not willing to believe the word of God— that it was its teach- 
ing which rilled the hearts of three thousand persons unspeakably full of joy on 
the natal day of Christianity; that thus the Spirit comforted the souls of the dis- 
ciples; enabled the eunuch to go on his way rejoicing; opened the heart of Lydia; 
made Cornelius happy; rilled tne jailer and household with ecstasy, and in all 
ages has borne the glad tidings of a Savior's love to the ransomed millions who 
had been sleeping in the dungeon- house of sin — yea, if you be not willing to say, 
with David, "The statutes of the Lord are right, rejoicing the heart" (Psa. xix. 
8), then I will add one other proof. After the patriotic sons of America had 
traversed mountains and valleys, with their feet trickling with blood; had slept 
on the frozen ground at Valley Forge, with a cold stone for a pillow and the 
arched and blue-vaulted sky for a covering, and, as brave sons of toil, purchased 
for us the home we enjoy, and made this land the place where exiles may come 
to breathe the air of freedom and sing the songs of liberty, finally the victorious 
hour drew nigh; and on the 19th day of October, 1781, General Cornwallis, with 
seven thousand of his British soldiers, surrendered to General Washington and 
the American army. This surrender virtually ended the war, and messengers 
were sent to announce the glad news through the land. The word reached Phila- 
delphia, and the soul-stirring acclamation rang throughout every street: "Past 
two o'clock, and Cornwallis is captured." See now what wonderful effects words 
can produce. The people, on hearing that statement, crowded into the streets, 
clapped their hands, threw up their hats, and shouted for joy. They built bon- 
fires, and assembled and gave thanks to Almighty God. Every heart was filled 
with ecstasy. "Many wept, some were speechless with delight, and the old door- 
keeper of Congress actually died of joy." (See Barnes' "History of the United 
States," page 141.) What greater joy could be produced? It was too much for 
the doorkeeper of Congress. His heart gave way, and his spirit took its flight. 
Joy, yes, unspeakable joy! all for the brief sentence: "Cornwallis is taken 1" 

If human words can thus produce joy, why can not the Holy Spirit, operating 
through the divinely appointed medium, fill the soul with the sweetest joy, pro- 
vided we truly believe, when he speaks to sinners who have obeyed the gospel 
and become Christians, saying: "But thanks be to God that, whereas you were 
the servants of sin, you have obeyed from the heart [i. e., intelligently] that form 
[mold or symbol] of doctrine which was delivered you. Being then made free 
from sin, ye became the servants of righteousness" (Rom. vi. 17, 18)? 

Open your Bibles, and read of a world lost in sin and ruin. Man had left 
God, and was plunging into despair. The angels announce "peace on earth and 
good will toward men"; but sinners laid hold of him, and Jesus died a oruel 
death. He bowed his head upon his blood- stained breast, and tenderly said: "It 
is finished." Imprisoned in the strong embrace of death, his disciples wept and 
wicked men rejoiced. No friendly hand could wipe away the falling tear, or say 
to the troubled heart: "Peace, be still 1" Darkness and gloom covered the land, 
and the star of hope Bank away into oblivion. 

But the Crucified came back. Hades yielded up its prey. The sweet song of 



THE WITNESS OF THE SPIRIT. 83 

immortality could well be sung by the heavenly legion: "Boasting grave, where 
is thy victory? O death, where is thy sting?" The angel rolled away the 
stone, saying, by his radiant face: "Roll back, roll back, ye mighty clouds of 
darkness, sin and death, and let the conquering One arise!" He drove Satan 
from the battlefield, and purchased life for a dying race. 

"Joy to the world, the Lord revived I Joy to the poor! for he brings them 
unsearchable iiches. Joy to the rich! for he teaches them to use their riches for 
his glory. Joy to the suffering! for he whispers: 'Be thou made whole.' Joy to 
the thirsty! for 'the water of life' flows in beauty from the summit of Calvary. 
Joy to the hungry! for he brings them the 'bread of life.' Joy to the captives! 
for he offers liberty. Joy to the dying ! for he has abolished death and brought 
life and immortality to light through the gospel. Joy to the homeless! for he 
promises an eternal home beyond the shadows Joy to the heathens ! for the 
wilderness shall blossom as the rose. Joy to the desert places in human life! for 
his love is as boundless as his mercy, and its crystal tides will flow on forever. 
Joy to the whole earth! for the sun will never set on the advancing columns of 
his victorious army. Joy to the angels of heaven ! for they shall worship him in 
the presence of the Father. Joy to us! for he 'shall come again' to take his 
jewels home. Joy to all nations, tribes and tongues! for the scheme of redemp- 
tion, finished by his resurrection, is as deep as the stains ©f sin and as high as 
the eternal throne." 

What blessings innumerable! What promises so gracious! What joy 
unspeakable! Then tell me not that the influence of the Spirit, through his reve- 
lation, is insufficient to create joy in the heart of man. 

IV. My fourth argument is a list of serious and unanswerable objections 
against the doctrine of independent and direct spiritual influence. 

1. It is unscientifical, illogical, unphilosophical and unscriptural.. Indeed, it 
contradicts every well-founded principle in mental philosophy and all scientific 
thought. 

2. It is urged upon the world as the most essential thing in order to salva- 
tion, and yet it is wholly unknown to the Bible. 

3. It makes God an unmerciful and cruel being. The sinner is said to be 
"totally depraved," utterly helpless, and altogether passive in the question of his 
soul's redemption. The sinner can not operate upon himself with the Holy 
Spirit; neither can any living man. The matter rests entirely in the hands of 
God, while the sinner goes on through life — dies and goes to hell ; and, if the 
theory be true, God is to blame for the sinner's damcation. 

4. It makes a mockery out of the Christian religion, turning the pure, simple 
and intelligent worship of the Bible into wild and furious fanaticism, and into 
the howling of religious maniacs. What could be more disgusting in religion 
than the scenes so often enacted around the "pouting bench" system, which finds 
its main support in the doctrine of direct spiritual influence, in order to conver- 
sion and sanctification? When a boy, I remember having seen persons arrange 
their hair, put away their combs, fans and parasols, just before the "bench oper- 
ations" began, that they might be ready— as the boys said — to "make glory hump 
itself I" I believe our worship should be filled with fervency of heart, and I 
object not to a brother or sister giving expression to words of exhortation, 
"when the cup runs over"; but when it is turned into wild confusion and dis- 



84 THE WITNESS OF THE SPIRIT. 

order, then I enter my protest as readily as I would against heartless formality. 
That the theory against which I have spoken is the main source of such confu- 
sion and disorder can not be successfully denied. 

5. I denounce it because it makes God a respecter of persons, contrary to 
Bible truth. Why is it that God has filled people with the Holy Spirit where the 
Bible is preached, believed and obeyed, but in the heathen lands, where the gos- 
pel is unknowD, sinners still grope their way in darkness, without the knowledge 
of salvation? Why is it that two souls, equally honest, penitent and sincere, will 
go to the "mourner's bench," and in a very few moments one is touched by the 
electric Spirit, and arises, shouting, "Saved by faith all alone!" while the other 
spends hours, days, weeks, and, in some cases, even years, wrestling for the 
efficacious touch, begging the Lord to "come, and come now; to save, and save 
now!" and finally goes away in despair, disheartened — and, I may add, disgusted 
—over such a process of "getting religion"? 

6. I object to the theory because it is the main source of infidelity. The 
sinner is taught that the influence of the Spirit through medium is insufficient; 
and when the mind of the person is so strong that the physical mesmerism of the 
"mourner's bench" operations fail to overturn it, then the person goes away 
without "getting religion" (not a Bible idea) ; and so becomes disgusted with 
the whole performance, turns to be an avowed infidel, declaring religion to be a 
groundless conceit, a worthless farce, and the whole "mourner's bench" system 
founded upon a mythological dream, mixed with fraudulent stupidity. 

7. It contradicts the apostle Paul, who said: "The gospel of Christ is the 
power of God unto salvation" (Rom. i. 16). 

8. It contradicts Jesus Christ, who said we are to be saved by "doing the 
will of God," and hence not by the abstract operation of the Spirit. (Matt, 
vii. 21.) 

9. If true, it would make the Holy Spirit contradict itself; for the Spirit said 
by Paul: "After that in the wisdom of God the world by wisdom knew not God, 
it pleased God by the foolishness cf preaching to save them that believe" (1 Cor. 
i. 21). 

10. It destroys the Bible doctrine concerning the new birth, and induces 
sinners to believe that a birth can be originated and completed by only one agent; 
namely, the Holy Spirit; instead of teaching, as the Bible does, that sinners are 
begotten by the Spirit through the gospel, and afterwards delivered by water bap- 
tism out of the kingdom of Satan into the kingdom of Christ. (John iii. 5.) 

11. If the theory be true, then instantaneous conversion is true; and, if such 
be the case, then sinners are pardoned before they believe or repent. The theory 
teaches that sinners are utterly helpless, and must be born of the Spirit before 
they have power to believe, repent and obey the gospel; and that actually some 
sinners (elect heathen) are thus saved by the Spirit who never did learn and 
obey the gospel of Christ. 

12. The theory of the direct and independent operation of the Holy Spirit in 
conversion virtually sets aside the Bible as a "dead letter," makes void the law 
of God, and declares to a world lost in sin and ruin that simply learning the 
truths of the Spirit from the Bible — believing and obeying all it says regarding 
the scheme of redemption — is not enough to fit and qualify a person to dwell 
with God and the angels in heaven. In a word, it teaches that a sinner may 



THE WITNESS OF THE SPIRIT. 85 

learn the gospel, believe in Christ with all the power of his heart, conforming 
his life to all the commands as much as possible, and yet die and sink down into 
the blackness of hell, for the specific reason that such a person had never been 
operated on by the Holy Spirit, independent of the perfect and soul-redeeming 
revelation. I bless the name of the God whom I love that by his grace he has 
enabled me once more to enter my serious protest against this heinous doctrine, 
which I verily believe is more dangerous and soul-destroying in its influence than 
any falsehood that ever deluded the souls of men. 

I will now restate my arguments, and leave the subject for your further study. 
The absurdity of the doctrine of direct and independent spiritual influence in 
conversion and sanctiflcation has been demonstrated by the following proof: 

1. By the nature and constitution of the human mind. 

2. As shown from the void or emptiness of space, which must of necessity 
exist between all personal spirits. 

3. As proved by the way our mind or spirit may influence another mind or 
spirit in some distant land. 

4. By showing that the emotional nature is moved entirely by faith, and that 
gospel faith is produced only by the Spirit, through gospel evidence. 

5. As seen from the manner of Satan's communications to the mind. 

6. By the condition of the heathen. 

7. Because all spiritual knowledge is obtained through the Spirit's revela- 
tion. 

8. From the fact that the Holy Spirit is a speaking Spirit, and not a mute 
or dumb substance. 

9. As shown by the conversions of the first century. 

10. As proved by the all-sufficiency of the influence of the Spirit through his 
revelation. 

11. I have answered the most plausible objections to the indirect and depend- 
ent operation of the Holy Spirit. 

12. I have entered twelve serious objections against the doctrine of abstract 
and direct spiritual influence — objections which, when rightly considered, demol- 
ish the whole absurd and unscriptural system. 

Then, again, I submit my proposition as one of truth, and worthy of your 
belief and zealous support. Preach it on the hilltops and sing it in the vales, 
until the knowledge of the Lord shall cover the land as the waters cover the sea. 
Teach it to the children that coming generations may know; yea, emblazon it in 
the heavens, so that all the earth may read : "Reason and the Holy Scriptures 
teach that the Holy Spirit wields an influence over the mind of man only through 
medium, except in some miracles." Inasmuch as all miracle-working by man 
has ceased — there being no man on earth who can perform miracles — and inas- 
much as we get all our knowledge of them from the revelation of the spirit — then 
we may safely affirm that in this age of the world the Holy Spirit influences the 
mind only through medium. Miracles were of different kinds. Some were 
effected with, and some without, medium. The production of something entirely 
without the use of any means would be the highest degree of miracle. 

My task on this point is done. And now, respected friends, in view of the 
vast importance of this subject, I ask you in the fear of God and the love of truth 
to consider well what I have written, and accept whatever is right simply because 



86 THE WITNESS OF THE SPIRIT. 

it is Bible teaching. Especially may I entreat you to be careful, and never hold 
your membership in any church where by your prayers, your songs, your influ- 
ence, talent, time and money you will give support to one of the most soul- 
withering and dangerous doctrines that ever cursed the human race. And, breth- 
ren, "I commend you to God, and to the word of his grace, which is able to 
build you up, and give you an inheritance among all them which are sanctified" 
(Acts xx. 32). 

"Oh, let us love the Bible, 

And praise it more and more. 
Our life is like a shadow, 

Our days will soon be o'er; 
But if we closely follow 

The counsel God hath given, 
After death we may hope with angels 
To sing his praise in heaven." 



EVANGELISTS AND WINE. 
By R. B. Neal. 

Text— "Drink do longer water, but use a little wine for thy stomach's sake and 
thine often infirmities" (1 Tim. v. 28). 

THE request for a sermon from me, for the pages of this book, was accom- 
panied with the desire that it bear on the great temperance controversy now 
Taging all around us. I halted for a subject between "Elders and Wine," "Dea- 
cons and Wine," and "Evangelists and Wine." 

These three topics, with that of "Christ and Wine," exhaust the subject so 
far as the New Testament is concerned. While I am loaded on each and all of 
these topics, space will confine me to the one selected for the pages of this book. 
However, I trust to stimulate my readers to further and deeper investigation of 
the Book on the wine issue. 

The moralist has routed the saloon hosts in argument. All he has to do is to 
point his finger at the great army of drunkards, and open the doors of their homes 
and expose the rags, wretchedness, suffering and sorrow of their wives and chil- 
dren, to make his point. 

Science has demonstrated that alcohol is a poison. With cold, convincing 
logic of facts it shows that it is not a necessity, even as a medicine, in most of 
the ills and aches for which it has been so freely prescribed and so readily taken. 

The foes of temperance reform and friends of the saloon, routed by the mor- 
alist and the scientist, are now in "their last ditch, " sheltering themselves behind 
quotations from the Bible. Infidels are brazenly asserting on the platform and 
in their public prints that the Bible is an anti-temperance book — a drunkard- 
maker, if its teachings are observed. The friends of the Bible must rally and 
rout these f./es to humanity from their hiding-places. 

This passage, our text, "like a jewel in a hog's snout," is placarded on the 
walls of the saloons and printed on bar-keepers' cards. It is hurled in the teeth 
of temperance workers as hostile to their plea, and is made to back up the drink 
evils of this age. It is passing strange how much aid and comfort a little Scrip- 
ture can give the drunkard and the drunkard-makers. Is it not strange that they 
flee like moral lepers from the clear sunlight passages that shower woes on the 
man who "giveth his neighbor drink, that puttesthis bottle to him, and maketh 
him drunken also," or that writes the drunkard's doem in words that should 
warn him that his most terrible delirium will be realized throughout the endless 
ages of eternity? Why do you bloated libelers attempt to thrust upon Paul your 
sins and shame, and claim Timothy, the evangelist, is your example and model? 

Paul gives prescriptions for such as you that would make you clean, sober, 
righteous men if you would only take them. A sweet-looking pattern are you of 
Timothy, the devoted servant of God. An odoriferous evangelist you would make 
with your red nose, bleared eyes, soaked brains and distended paunch to set in 
order the churches of Christ. A fat hog, fresh from his wallowing in the mire 
of a back alley in a crowded city, would not look more, or be more, out of place 
in Queen Victoria's drawing room than you would be in going in and out among 
the churches selecting and setting apart elders and deacons to serve the churches 
of the living God. 
(87) 



88 EVANGELISTS AND WINE. 

But to the text for a brief summary of its teaching. Timothy was about 
thirty-five years old. He had "known the Scriptures from a child," and had 
been brought up in the "nurture and admonition of the Lord" by his godly 
mother, Lois, and his saintly grandmother, Eunice. Paul calls him his "true 
child in the faith" (1 Tim. i. 2). What would he call you, whisky maker, or 
seller, or drinker? 

Timothy was a water-drinker, or a total abstainer from wine, as the text 
clearly declares. This is very significant in view of his familiarity with, and his 
love for, the word of God. Paul's declaration that Timothy was his "true child 
in the faith" would by necessary implication place him (Paul) in the line with 
the "water-drinkers." 

In this letter Paul is instructing Timothy in the duties of his office or work 
as an evangelist, and preparing him for his tour to set in order the various 
churches he might visit. He tells him what kind of men the churches must 
select for elders and deacons. Note that he says in these qualifications that an 
elder or bishop must be vigilant. The Greek for vigilant is neephaleon, meaning 
that he must be abstinent, especially from wine. See Lexicons— Liddell & Scott, 
Eobinson and Donnegan. Paul uses the word in the First Epistle to the Thessa- 
lonians, chapter v., verse 8, "Let us, who are of the day, be sober"; that is, 
abstinent. The saloon birds, he says in the preceding verse, are night birds. 
"They that be drunken are drunken in the night." 

Paul goes further, and says that an elder must be "not given to wine" ; mee 
paroinon, "not near wine." Para, near, and oinos, wine. Must not e yen loaf 
around saloons, or attend banquets or drinking parties. 

A Christian man, especially an elder, must withhold his presence and sanc- 
tion from such places because they are dangerous to himself, and his presence 
would encourage the flock to attend, and the weaker ones would be in the greatest 
danger of the drunkard's life, death and doom. 

Timothy was to see to it that such doctrine was taught and such men selected 
by the Church for the highest position on earth, an elder in the Church of Christ, 
an undershepherd of God's flock. 

Old Gen. Abe Buxford told me this incident of the war. It has never found 
its way into print. It will serve to illustrate my point. He was a cavalry com- 
mander. His command captured a gunboat and its convoy of supplies. The 
ragged rebels were elated over their victory. The General himself made an 
inspection of the take. The boys saw him near the pilot-house. There was a 
small willow-bound bottle, or jug, in his hand. His soldiers called on him for a 
speech. He responded: "Boys, we have captured enough clothing for Stonewall 
Jackson's brigade; enough food to give Lee's army a square meal, after feeding 
and clothing ourselves; but, boys, we have only captured enough of this [they 
knew what it was] for your General," and he raised the flask to his lips and 
poured its contents down his throat. This was regarded as a good joke by both 
General and soldiers, though it might have been disastrous to his whole com- 
mand. A General in wine, or wine in a General, has, and generally will, led to 
the defeat and death of his men before a sober foe, all else equal. 

But let a preacher preach that others must not use wine, and must keep away 
from where wine is used, and use it himself, and the tongues of gossips would 



EVANGELISTS AND WINE. 89 

wag faster than a pleased dog's tail, and his influence would soon be crippled, 
yea, powerless for good. 

Paul had traveled with Dr. Luke, knew something of "Materia Medica. " He 
knew Timothy, knew of his "stomach trouble and his often infirmities." Knew, 
too, that it would take an apostolic injunction to get him to drink anything else 
than water. He knew the great work before Timothy, and the great danger of 
his breaking down while at it, and he enjoins him to take a little wine for his 
stomach's sake and other infirmities. 

This is made the ground for modern self and saloon prescriptions of all kinds 
of modern drinks, most of them unknown in that age, for every ill and ache to 
which human flesh is heir. Fools, rather than physicians, prescribe, or take, 
such a course of medicine. 

Isaiah commanded that "a lump of figs be put on Hezekiah's boil, and he 
recovered" (2 Kings xx. 7). Lately a modern nostrum, named "fig syrup," has 
been, and is, extensively advertised as a cure for all liver troubles. I note that 
very recently the company, pressed by imitators, who could get "figs" as well 
as it could, came out and said substantially: "The value of our remedy is not in 
the figs, as figs have no medicinal qualities." The intelligent people knew before 
that, taking out the podophyllin, the syrup wasn't worth a fig for liver troubles. 
If the company should urge that they give the fig syrup for hepatic troubles 
because Isaiah prescribed figs for Hezekiah's boil, it would be on a par, logi- 
cally, with giving rum, brandy and whisky for every disease to which flesh is 
heir, because Paul told Timothy to take a little wine for his stomach's sake and 
his oft infirmities. Such reasoning is ludicrous, and would not merit a single 
sober thought if such fearful woes and terrible results do not flow from it to 
humanity. To see and realize the force and consistency of such logic (?), make 
the language read, "Use a little boneset tea for thy stomach's sake and oft 
infirmities," then find men using opium, "morphine, nux vomica, arsenic, etc., 
in such quantities as to beggar their families and to destroy themselves. When 
you earnestly and prayerfully protest, "they rise up and say to justify themselves: 
"Paul told Timothy to take a little Eupatorium tea for his [stomach's sake." 
What if he did, you worse than"fool? Have you the same disease and infirmities 
that Timothy had? Of course, you "don't know." But this you do know, that 
you are not taking^ the \same medicine. The old Irishman had a wealth of wis- 
dom compared with you, who, when a drink of whisky was tendered him cap- 
suled with this Scripture, refused it, saying: "Me name is not Timothy, and me 
stomach does not ache." The Scripture did not fit him, and he refused the pre- 
scription. 

This text perverted has been, and is, a solace to sinners and a power for evil 
among the ignorant. When rescued from its degraded captivity, it is a useful 
and valued passage for the friends of righteousness and reform. 

1. Timothy was a water-drinker. A total abstainer. The robust evangelist 
who drinks toddies after preaching is not justified by this text, and could profit 
more by Timothy's example as a "water-drinker" than as "a medicine-taker." 

2. Abstinence, as a rule of [life, from intoxicating drinks, is taught here. 
Timothy is an example. 

3. Abstinence, not only for the sake of self, but for tne sake of others. "It 
is good neither to'eafr flesh, nor ^to drink wine,^nor anything [bourbon, brandy, 



90 EVANGELISTS AND WINE. 

etc.] whereby thy brother stumbleth, or is [offended, oris made weak" t (Rom. 
xiv. 21). 

4. The Book permits wine, or alcoholic liquors of any kind, to be used as 
medicine. Timothy is an example. 

So there is absolutely no shelter or shade for the whisky traffic in this pas- 
sage. We turn it like a rescued gun against the foe and soon the havoc wrought 
will aid to more complete victory. The guns of the gospel, rightly used, will soon 
batter down the walls of the whisky trade. The saloon must go! Load up, ye 
soldiers of the Cross, and blaze away in the name of God for wretched humanity. 




J. W. BOWDEN. 



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Ca(.,5 : it, 27 



THE CHURCH OF CHRIST. 

By J. W. Bowden. 

MY Dear Brethren in Christ: — I ceme before you with the preceding 
diagram of the Church of Christ, and I would respectfully ask you to 
carefully examine it. Take your Bible and sit down, and look up all the refer- 
ences and carefully examine and compare, and you will see that the Church of 
Christ is not a play house; it is not a gambling-den; it is not a dancing hall; it 
is not a place for fun and frolic; it is not the place for demons in the shape of 
men. Oh, no, it is none of these things. But it is a place of righteousness— a 
holy place. 

We are in the world, but not of the world, says Christ. We are built upon 
the sublime truth that Jesus is the Christ. This truth was testified to by both 
the apostles and prophets, and was substantiated by his miracles and his resur- 
rection from the dead. 

You will see that there are two laws laid down by the apostles. One law was 
given to the world, and is called the law of pardon to the unregenerated, or alien, 
sinner. It is represented on the diagram by a ladder standing in the world and 
reaching to the Church. It consists of (a) faith founded on the testimony of the 
apostles and prophets; (6) repentance, or a reformation of life, a turning away 
from sin; (c) confession with the mouth that Jesus is the Christ, the Son of 
the living God (Luke xii. 8; Rom. x. 8-10); (d) baptism for the remission of 
former sins. This baptism is done into the name of the Father, and of the Son, 
and of the Holy Spriit. In the act of baptism we come in contact with the blood 
of Christ that cleanses us from all sin, and we are raised from the watery grave 
into a new life in Christ. "Old things have passed away; behold, all things have 
become new." We are, then, to keep ourselves unspotted from the world. (Jas. 
i. 26, 27.) (e) The Christian graces form a balloon, or, in other words, we are 
in a square balloon of Christian graces that are laid down by the apostles for us 
to practice, and how can we escape the vengeance and wrath of God if we will- 
fully neglect our duty? We must perform our duty to the best of our ability, or 
be held responsible and suffer the consequences. 

Brethren and fellowman, give attention. The "blood of bulls and goats" 
would not suffice. It took no less a sacrifice to redeem the sons and daughters of 
Adam's race than that of the Son of God. Yes, my fellowman, Christ shed his 
blood that we might be redeemed from the thralldom of sin. Will you accept him 
as your Savior, or will you reject him and be lost forever? Study on these 
things, and accept this Christ, for it is your only hope. If you reject Christy 
where God is you can never come. Brethren, let us "keep the unity of the 
Spirit in the bond of peace." 
(95) 




W. H. Horn. 



DIVISION OF THE WORD. 

2 Timothy ii. 15. 

By W. H. Horn. 

THE division of God's word is of the utmost importance to the human family. 
It was written at different periods of the world's history, and is addressed to 
different persons and nations, and for this reason it becomes necessary to divide 
God's word, or the Bible, and apply to each person, or nation, his portion in due 
season. The Old Testament is addressed to the Jews, and is applicable to ro 
other nation or people. It shows God's dealings with the children of Israel from 
Abraham to Moses, and on down through prophets, priests and kings, and ends 
with the advent of the promised Messiah. "The law was our schoolmaster to 
bring us to Christ," says Paul in Gal. iii. 24. And thus we find the law has 
accomplished its purpose when it points us to the promised Savior. But, says 
one, I can find out my duty as an alien sinner, or as a Christian, as well in the 
prophets or the Psalms as I can in the Acts or in the Epistles, and this method of 
reading God's word, and of expounding it from the pulpit, is causing division 
among professed Christians, wreckisg the faith of many, and drawing scores into 
open infidelity. If there is no uniform method of studying the Scripture so that 
the last intercessory prayer of our Savior, as recorded in John xvii., may te 
answered, then this book we call the Bible is of no more use to us than an anti- 
quated almanac. But, thank God, there is a common-sense rule which, if applied 
to the reading of the Bible as we apply it to our everyday lives, will bring us 
into a uniform understanding of the sacred Word, and we will all speak the same 
things, be of the same mind, and of the same judgment. That rule we will now 
submit for your prayerful consideration: 

First, we must bear in mind who speaks. Seoond, to whom spoken. Third, 
for what pirpose. Fourth, under what dispensation. By applying this rule, we 
find that when God spoke to Adam, Cain, Abel, Abraham, Isaac and Jacob, he 
spoke to individuals. When he spoke to the children of Israel through Moser, 
he spoke to a nation, and gave them a national law, which lemained in force 
until Christ took it out of the way and nailed it to his cross. 

We need not go to uninspired men to learn how to divide (he Old Testament, 
as our Savior has wisely done that for us; hear his words as recorded in Luke 
xxiv. 44: "These are the words which I spake unto you while I was yet with 
you, that all things must be fulfilled which were written in the law of Moses, and 
in the prophets, and in the psalms concerning me." Also, in the twenty-seventh 
verse of the same chapter, he (Christ) began at Moses and all the prophets, and 
expounded unto them (the apostles) in all the Scriptures the things concerning 
himself. Thus, reading the Old Bible, or Testament, with this understanding, 
we find it is composed of history, law and prophecy, and, passing over the line 
and coming to the new, we find that it also divides itself into history, law aid 
prophecy. In the twentieth chapter and thirtieth and thirty- first verses of the Gos- 
pel by John we find this significant language: "And many other signs truly did 
Jesus in the presence of his disciples which are not written in this book, but 
these are written that ye might believe that Jesus is the Christ, the Son of God." 
(99) 



DIVISION OF THE WORD. IOI 

The prophets of old, who were guided by the Holy Spirit, spoke of the coming 
Redeemer, and foretold his wonderful miracles, and we have the Savior's word, 
and the testimony of his chosen witnesses, sealed with their life's blood, that the 
prophets of old spoke the truth. With this testimony as a basis for our faith in 
the Son of God, we desire to know what to do in order to become a child of God 
under the reign of Christ. To find this out we turn to Acts of the Apostles, and, 
by reading what they commanded sinners to do in order to the remission of their 
sing, we may well conclude that the same course is safe for us. 

We have now found what course to pursue in order to become a child of God, 
and, as obedient children, we desire to continue in his grace or favor, and, as 
every house has laws peculiar to itself, so has Christ's house, or Church, and, if 
we turn to the Epistles, written by inspired men to congregations — to individuals 
— for their proper guidance, we may safely apply the same rule to ourselves under 
like circumstances; and, when we are drifting down the western slope toward the 
sunset of life, and wish to get a glimp3e of the glorious home which awaits us 
across the Jordan of Death, we can read the Revelation letter wherein is pictured 
the grandeur of the paradise of God. 

Thus we have, in our weak and humble manner, tried to show you how to 
use God's word as a lamp to your feet and a light to your pathway. May you 
study the sacred Book along this line and do your part toward bringing all peo- 
ple to a knowledge of the truth, into a unity of faith, until all may realize there 
is one faith, one Lord and one baptism, is the prayer of your humble servant. 




Jos. D. Morgan. 



THE ETERNAL DESTINY OF MAN. 

1 Corinthians xvi. 22. 

By J. D. Morgan. 

THERE is nothing mora true than that God is a God cf truth, jastice, mercy 
and love. It will ba our purpose in this discourse to examine in as brief a 
manner as possible the several attributes of the divine nature, and their connec- 
tions with the eternal destiny of mankind, as we find him at the present time in 
his relations to God, and as he may be found when called to give an account of 
himself, when the secrets of all men's hearts shall be revealed at the bar of God 
in the Day of Judgment. 

Man in his original state wag just such a being as God had designed him to 
be. He was in the image and likeness of his Creator. (Gen. i. 26.) Now, if this 
be true, and it must be, there was neither imperfection nor sin connected with 
man's nature. He was a perfect man in the broadest sense of the word. Man is, 
properly speaking, a dual being, expressing two natures. Whilst fleshly, he is 
susceptible to spiritual impressions, and that can only obtain from a divine 
source. Man, with his helpmeet provided for him, was placed in a beautiful 
garden "east of Eden." (Gen. ii. 8.) In this garden were all kinds of fruits 
that were good for man; also, the tree of life and the tree of knowledge of good 
and evil. Within these happy surroundings it is a sad fact that man gave way to 
the demands or desires of his fleshly nature, and fell from his enviable state of 
innocence to a state of sin, thus bringing death upon himself and posterity. 
This, too, before they had eaten of the tree of life. We know they had never 
eaten of the tree of life, else, had they eaten of the tree of life, they never could 
have died. After they had eaten of the forbidden fruit they were driven out 
from the garden, and the tree of life protected, lest man reach forth his hand and 
partake of the tree of life also. Please notice the word "also," which shows 
conclusively that they had not as yet eaten of it. Now, I think I can see very 
plainly the wisdom of God in this matter, and I think that the reader also can 
see it; for, had they eaten of the tree of life before eating of the forbidden fruit, 
they could not have died; and, if they had eaten of the tree of life after their 
transgression, salvation would have been impossible. Man would have been 
immortalized in sin, and redemption would have been out of the question. When 
God sent forth the man out of the garden he told him that he should return to 
dust, "and in the sweat of thy face shalt thou eat bread until thou return unto 
the ground" (Gen. iii. 19). From this time man became more and more wicked, 
until God said: "It repenteth me that I have made man" (Gen. vi. 7). "But 
Noah found grace in the eyes of the Lord" (Gen. vi. 8), and God requested, or 
commanded, him to make an ark for the saving of himself and family — eight 
souls in all. One thousand six hundred and fifty-five years after time began to 
be counted to man, Noah and his household entered into the ark. They alone 
were saved, while the remainder of mankind was destroyed. Please note that 
God used the same element to save his obedient that he used to destroy the 
wicked. Please remember this fact, for it is very significant, and we will have 
occasion to use it in the future development of this subject. 
(105) 




%rot kerly /<j nine S § 

Godliness 

fdiieuce 

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Con-fess^oTv 

Hea^ttxe Word 



THE ETERNAL DESTINY OF MAN. I07 

About 2,083 years after time began to be counted to man, God appeared to 
our father Abram, in Ur of the Chaldees, and made to him the first promise of a 
Savior. (Gen. xii. 3.) We have quite a number of prophecies concerning the 
Savior, but will cave to content ourselves with comparatively few. After the 
children of Israel were brought out of the land of Egypt God said to Moses (Deut. 
xviii. 18) : "A Prophet shall the Lord your God raise up unto you, a prophet like 
unto me; unto him you shall hearken. And it shall come to pass that every soul 
that will not hearken unto this Prophet eball be destroyed from among the peo- 
ple." 

Again, about 1,520 years before Christ we hear the old Idumean saint, Job, 
say: "Oh that my words were now written! oh that they were printed in a 
book!! that they were graven with an iron pen and lead in the rock forever! For 
I know that my Redeemer liveth, and that he shall stand at the latter day upon 
the earth: and though after my skin worms destroy this body, yet in my flesh 
shall I see God: whom I shall see for myself, and mine eyes shall behold, and not 
another; though my reins be consumed within me" (Job xix. 23 27). This old 
saint of God could see through the purpose— promises and prophets — that the 
God of heaven would not entirely forsake him whom he had created in his own 
image; but that provisions were being made to save him if he would exhibit the 
love that was necessary to the end designed. 

Again, 740 years before Christ we hear Isaiah saying ([sa. ix. 6) : "For unto 
us a child is born, unto us a son is given: and the government sha'l be upon his 
shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, 
The everlasting Father, The Prince of Peace." This "Son," this "Prince of 
Peace," is none other than the Christ of prophecy. This is he of whom the angel 
spoke when he announced to t^ae shepherds on the plains of Judah : "Fear not: 
for, behold, I bring you good tidings of great joy, which shall be to all people. 
For unto you is born this day in the city of David a Savior, which is Christ the 
Lord" (Luke ii. 11, 12). This is he who said: "And as Moses lifted up the ser- 
pent in the wilderness, even so must the Son of man be lifted up: that whoso- 
ever believeth in him should not perish, but have eternal life. For God so loved 
the world, that he gave his only begotten Son, that whosoever believeth in him 
should not perish, but have everlasting life. For God sent not his Son into the 
world to condemn the world, but that the world through him might be saved." 
(John iii. 14 17.) This wonderful love that the God of heaven has exhibited in 
the gift of his Son must in the fullest be reciprocated by man, for whom it was 
demonstrated. This grand exhibition of God's love for man, and Christ's death 
to procure redemption for him, is the greatest incentive to man's actions. This 
love impels man to love the God of heaven, and induces him to yield to the God 
of all our comfort that obedience which brings us to the fountain of all our 
joys. Hear the apostle in our text: "If any man love not the Lord Jesus Christ, 
jet him be anathema maranatha" (let him be accursed when the Lord comes). 
And now, in the eternal fitness of things, there is but one standard by which 
man's love to God can be measured, and that standard is man's obedience to God. 
"If a man love me, ha will keep my words" (John xiv. 23). 

The Christ of the New Covenant Scriptures "came not to do his own will, but 
the will of his Father who sent him." "Go preach the gospel to every creature" 



io8 



THE ETERNAL DESTINY OF MAN. 



(Mark xvi. 15). The^ preaching of the gospel is indispensable. There is no sal- 
vation where the gospel is not preached. It matters not what man may say to 
the contrary. We hear the great apostle to the Gentiles say: "For after that 
in the wisdom of God the world by wisdom knew not God, it pleased God by 
the foolishness of preaching to save them that believe." The divine nature of 
God is truth. "The soul that sinneth, it shall die" (Ezek. xviii. 20). While it 
is impossible for God to lie, his justice must be vindicated, and this is done by 
the gift of his Son to die for the world. In the death of Christ we see the con- 
summation of God's love for man. The preaching of the gospel begets in man a 
love for God. "We love him because he first loved us" (1 John iv. 19). The 
gospel is a persuasive power. "Knowing therefore the terror of the Lord, we 
persuade men" (2 Cor. v. 11). Hence, while God is love and merciful, his justice 
and truth must be vindicated. It would be injustice to the God of all truth to 
assume that he would save men in their sins; but it is in perfect harmony with 
his divine nature to give men an opportunity to save themselves. To this end he 
gave his Son; that Son died; the gospel is preached, and it is God's power to 
save them that believe and obey it. "I am not ashamed of the gospel of Christ, 
for it is the power of God unto salvation to every one that believes" (Rom. i. 
16). It is as clear as cloudless noonday sun that eternal death awaits, at last, 
the finally impenitent. There is no way of dodging this conclusion. "He that 
beli6veth not shall be damned" (Mark xvi. 16). 

The Lord Jesus is coming again as certain as he once came; but this second 
time he is coming for a final settlement with those for whom he died. Paul said 
to the saints: "And to you who are troubled, rest with us, when the Lord Jesus 
shall be revealed from heaven with his mighty angels, in flaming fire taking 
vengeance on them that know not God, and that obey not the gospel of our Lord 
Jesus Christ: who shall be punished with everlasting destruction from the pres- 
ence of the Lord, and from the glory of his power" (2 Thess. i. 7-9). 

Our diagram presents to you the exact number of steps required to be taken 
by the alien sinner in order that he may gain a home in heaven, the antitype of 
which is Jacob's ladder. (Gen. xxviii. 10-12.) From the diagram the honest 
inquirer may learn with certainty every step required, by the law of God, to land 
him safely into the haibor of eternal rest. The first step, is to hear the word of 
the Lord. Second, to believe what God says. Third, to repent of your sins. 
Fourth, to confess with the mouth the Lord Jesus. Fifth, to be buried with 
Christ in baptism. God then lifts us up two steps. Sixth, God for Christ's sake 
forgives us our sins. Seventh, grants us the Spirit of his dear Son— the gift of 
the Holy Spirit. We are now in the faith, and, as children of God, we now 
must add to our faith the other seven steps, namely: Virtue, knowledge, temper- 
ance, patience, godliness, brotherly kindness and charity. "For if these be in 
you and abound, they make you that ye shall not be idle nor unfruitful in the 
knowledge of our Lord Jesus Christ; but if you lack these things, you aie blind, 
and can not see afar off, and have forgotten that you were purged from your old 
sins, and a certain fearful looking-for of judgment and fiery indignation, which 
shall devour the adversary. If ye do those things, ye shall never fall. " A failure 
on the part of man to comply with these conditions of salvation will prove a sad 
event at last. God's justice must be vindicated, though every son and daughter 



THE ETERNAL DESTINY OF MAN. IO9 

of Adam's race sink into eternal ruin. God can not lie. Then, friendly alien, 
be persuaded by one who loves you to accept the terms of salvation at once and 
live. Christ is coming again. The trumpet of God will sound and you must 
appear at the judgment-seat of Christ. You must hear either the applaudit, 
"Come, ye blessed of my Father," or the condemnation, "Depart from me, ye 
cursed." Which, oh which, shall it be? Shall the Lord call in\vain? Or, will 
you hear, come and obey? Sinners, come — come now, and by~so~doing~cause joy 
in heaven and among the saints on earth. That you may hear, "accept the'invita- 
tion and live, is my desire in the name of Jesus. Amen. 




G. B. Hancock. 



T 



THE CHRISTIAN PROFESSION. 

By G. B. Hancock. 

Text-*- Galatians vi. 7 : "For whatsoever a man eoweth, that shall he also reap." 

00 much can not be said upon the subject under consideration, if it be said 
in harmony with the word of God. To know and meet the measure of our 
responsibilities is the all- important matter. We purpose looking at our subject 
from a particular and individual point of view. "Whatsoever a man soweth" — 
an individual man or woman. In this matter theie is neither male nor female. 
Each individual sows for his own reaping. In the great day of reaping you will 
not find a scapegoat in the person of A. or B. to bear your sins away. Your 
responsibility will not be lessened by anything others may do. You are sowing, 
and the acts of others will not lessen your crop. But you ask: What are we sow- 
ing? You are sowing your time, your talents, your means and your influence. 
Did you ever make an effort to compute the value of time? It has been said: 
"Time is money." But I want to say, there is, in point of value, no comparison 
between time and money. If a dear companion or a darling child were sick, and, 
to all appearances, the dark angel were about to lay hia chilly hand upon their 
frame, would money be any object if there were a chance to rescue them from his 
grasp? No. If a deathly contagion were spreading in your neighborhood, and 
you could take your loved ones to a place of safety, would you hesitate on 
account of cost? If you were languishing upon the bed of affliction, unprepared 
for death, and before you, hence, you could see the doleful regions of the damned, 
what would you give for a restoration to health, and a little more time? When 
Christ shall leave the mediatorial throne, and the light of his glory shall flash 
upon the earth, the sound of the trump of God be heard ; then, in a moment, in 
the twinkling of an eye, the prepared ones will be changed, arrayed in robes of 
celestial glory, immortalized, and join the myriads of accompanying ones in their 
shouts of victory. Do you think the saints would exchange that moment for the 
wealth of ten thousand such worlds as this? Do you know that moment may be 
to-day? Suppose it could be so that when you shall hear the trumpet sound, and 
see the nations gathering in obedience to the call of the Judge of quick and dead, 
Gabriel should appear and say : A special favor is granted you : By the command 
of the everlasting God one hour is now granted you for repentance and prepara- 
tion before joining that gathering crowd. We ask, could that be so, would you 
exchange that hour for any amount of wealth? Let us remember, when Christ 
steps from the mediatorial throne there will be no more space for repentance. 
Do you not know that this may be the last hour for you? God says: Now is the 
time. The future does not belong to you. Then, can we not appreciate the value 
of time? Our time is the space, be it long or short, that stands between us and 
vast eternity. It is a probationary period, a trial period, in which we are being 
tested, and our use of this period will decide as to our fitness for a better state 
than this. Do you not think that person is to be pitied that does Dot appreciate 
bis eternal worth, and sets no value upon his time? All that a person can do, in 
the way of preparation for eternity, must be done in time. All the interests of 
eternity may be involved in the decision of a moment. Some time back, as I was 
(113) 



I 14 THE CHRISTIAN PROFESSION. 

talking of these matters, an elderly gentleman in the audience seemed interested. 
The usual invitation was given. That gentleman weighed the matter, and halted 
between two opinions. As the last words of the song were being sung, he 
decided: "I will wait for a more convenient season." On his way home he 
seemed to realize that he had missed the golden opportunity, and remarked to a 
sister: "I would give fifty dollars for that opportunity again." That was his last 
opportunity. He sickened and died that week. I saw him no more, but was 
told that his last words were: "I did not understand myself. I missed my 
opportunity." What do you think he would have given, or, rather, would not 
have given, for that golden opportunity, that opportune time to obey the Lord of 
life and glory? How much of your time, tell me, one and all, how much of your 
time do you squander at idle places of amusement, or in reading light and trashy 
literature? As we have said, time is a probationary period. If prepared for the 
associations of heaven, the preparation must be made here. If the Lord had not 
wanted us, he would not have paid such an enormous price for our redemption. 
If we are not faithful in what is allowed us here, will the greater matters of 
hereafter be entrusted to us? Let us utilize the time that is allowed us here in 
view of vast eternity. Time is precious. So precious, it has been said, in God'a 
estimation, that but one moment is given at a time. We should seize these 
moments as they pass, and turn them to some good account. We are liable each 
moment to feel the touch of the dark angel's hand, or hear the sound of the 
trump of God. Are we ready? If time weie properly appreciated, who could 
estimate the good that would be done while the days are going by? 

As we sow, so stall we reap. We are sowing our talents. Talents means 
ability. Don't say: "I have no ability, there is nothing I can do." If you have, 
no ability, you have no accountability. Accountability means account for ability. 
You would not like for me to tell you that you are not an accountable being. 
There is something all can do. Every day offers its opportunities, and for our 
ability in these opportunities we will be held to a strict account. Yeu can not 
afford to hide your talent in a napkin. The Master has given it to you for a 
noble purpose. If all were meeting the opportunities that offer, according to 
their several abilities, how much might the sufferings of humanity be alleviated. 
Many fallen ones might be helped to rise, and many that are lost might be saved. 
Let us remember that for all the opportunities in life we will be held to a strict 
account. He that had the one talent was just as responsible as he to whom the 
five were given. God is no respecter of persons. All will be judged in right- 
eousness. His word will stand. You are not only sowing your time and talents, 
you are sowing your money. Men and means are God's instrumentalities for 
accomplishing his work on earth. It is by the goodness of God that we have 
whatever we may possess in the way of wealth. "The earth is the Lord's, and the 
fullness thereof. " What we may possess he has committed to our care, and says to 
us: "Occupy till I come." You may have but little, but for that you will give 
account. You are sowing, and "as you sow, so shall you reap." Let us remem- 
ber that all the duties of the Christian are God-given privileges, designed entirely 
for man's good ; privileges absolutely necessary to man's elevation; necessary, 
hence, to man's peace and enjoyment here; necessary, hence, as a preparation for 
eternal happiness. Take away human sympathy, that philanthropic spirit incul- 
cated by the Christian Scriptures, that genuine principle in our holy profession 



THE CHRISTIAN PROFESSION. 115 

that is designed to beautify and sweeten the associations in this life, and what 
would be left to commend the Christian profession to perishing humanity? 
Unless, however, these grand principles be exemplified in our lives, showing that 
we are truly possessed of a fellow-feeling— a feeling that springs into life and seeks 
the alleviation of suffering humanity, and prompts to the bearing of each other's 
burdens— may it not be said that we have a name to live, but are dead? 

There is no privilege granted, and enjoyed as Christian duty, that involves as 
much as is embraced in the use of our finance. You question this, do you? I 
know that it is liable to be said: "Ah, he wants money I" Well, suppose a 
preacher should, once in awhile, want some money? Is he guilty above all men be- 
cause of that? When the meek and lowly One was among men, he wanted money, 
and we read of some that supplied his wants. Suppose he were here now and 
wanted some means, do you think you would take pleasure in furnishing him the 
needed amount? Do you say "yes"? Be careful. There is a principle involved 
in these matters that is overlooked. Will you take Matthew xxv. and study it 
prayerfully, and then say you have ministered unto him whenever he called? Are 
not the destitute, the sick, and the perishing all around you? If you neglect 
your opportunities, what will Christ say to you in the day of final accounts? 
"Oh," you say, "we must be judicious, or we will bring our own to want." 
Certainly you are required to be judicious. An injudicious use of means is sin- 
ful. This is what we want you to see. There is no sin in the possession of means 
that are honorably gotten. The trouble is in their use — the way you sow. The 
Christian must be an industrious, energetic, economical person. A lazy person 
can not be a Christian. None are invited into the vineyard but laborers. An 
idler is not only of no ad/antige, but is disadvantageous. There is no sin in a 
desire to have money. The sin is in the purpose for which we desire it. We are 
admonished to labor, that we may have t) give to the needy. Is that your pur- 
pose in desiring wealth? You say: "Yes, I always loan money to those that 
need it." "He that gives to the poor lends to the L^rd." When he asks to 
borrow, are you ready to loan? There is such a thing as laying up treasure in 
heaven. Are you seeking to do that? Do you rather not shun it? Do you not 
think it would be wise in professed Christians to b9 rich toward God, to have 
their treasure in heaven? You may deposit your wealth in heaven's savings-bank. 
It must be done, however, before you cross the river. It must be transferred. 
You can not take a cent of it with you. All the wealth you have here must be 
left behind. And you do not know whether it wiil be stolen by thieves, seized 
by midnight assassins, squandered by litigation, or gobbled by money sharks. 
There is an important suggestion a? tD the proper use of money in the parable of 
the unjust steward. Read the fore part of the sixteenth chapter of Luke. That 
steward was not accused of wasting his own goods. Did you ever consider the 
fact that you are servants, bought with a price; that you are simply stewards in 
the Master's house, entrusted with his goods? It was an unthankful, wicked 
king that talked about mine, and mine, and mine. Don't say of your posses- 
sions: "By my wisdom I have gotten them, and they are mine." The lord of 
the unjust steward commended his wisdom in making provision for a future 
home. Can the Lord do as much for you? Are you not chiefly concerned in the 
things of the present home? The unjust steward used the goods entrusted to his 
care so as to make friends that would receive him into their mansions when he 



Il6 THE CHRISTIAN PROFESSION. 

had to leave the home he then had. The Master admonishes you to be as wise. 
"And I say unto you, Make to yourselves friends of the mammon of unrighteous- 
ness; that, when ye fail, they may receive you into everlasting habitations. " Do 
you ask how you can do this? Tarn to Matthew xxv. ; begin with verse 31, and read 
to the conclusion. Why will the King say unto them on his right hand, "Come, ye 
blessed of my Father, inherit the kingdom prepared for you from the foundation 
of the world"? He said that to them because, by a judicious use of their Mas- 
ter's goods entrusted to them, the wealth of this world, they made friends. 
How? "For I was an hungered, and ye gave me meat: I was thirsty, and ye gave 
me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was 
sick, and ye visited me: I was in prison, and ye came unto me." These friends 
will meet them there, and because of them they enter into everlasting mansions. 
Are you thus making friends, and so transferring the wealth entrusted to you 
here to the other shore? God help us to meet our responsibilities. 










Thos. H. Popplewell 



THE RESURRECTION. 

Daniel xii. 2, 3. 

By Thomas H. Popplewell. 

WE have not chosen this subject to prove Christ's divinity, nor the inspira- 
tion ot the Bible; but because of the joy, comfort and sweet hope to all. 
(1 Cor. xv. 12-26; 1 Cor. xv. 51 57; 1 Thess. xiv. 18.) 

To see Je3us ai he is (1 John iii. 2), together with all that heaven is— the 
exceeding great and precious promises. (1 Peter i. 3, 4.) 

The body is to be resurrected. (Dan. xii. 2, 3.) Saints at Jerusalem. 
(Matt, xxvii. 50-54 ) Shunammite's son. (2 Kings iv. 18 38.) Lazarus. (John 
xi. 1-40.) Jairus' daughter. (Luke viii. 49-56 ) Jesus. (Matt, xxviii. 1 8; Mark 
xvi. 18; Luke i. 1-12; John xx. 1-10.) 

Saints and sinners are both to be resurrected. (John v. 24 29.) This text 
proves two other facts : First, the dead in some sense are conscious. They (the 
dead) shall hear, hence conscious. Second, it proves the wicked shall live and 
not be annihilated. They that hear shall live, (a) Moreover, saints and sinners 
are resurrected to conditions. Damnation. (John v. 29.) Punishment. (Matt. 
xxv. 46.) Contempt. (Dan. xii. 2.) (6) The conditions exist as long as life 
after death exists. The adjectives of duration (eternal and everlasting; seethe 
Greek) describe their existence to be the same length, hence conditions exist 
co-equaJly. "An adjective of duration is as long as the word it qualifies exists. " 

The resurrection proves man is more than mortal. (1 Thess. iv. 14-18.) 

(a) The body goes to the grave. (Dan. xii. 2, 3; 1 Cor. xv. 36 47 ) 
The spirit goes to God who gave it. (Ecc'. xii. 6, 7 ) 

(b) As sure as Christ arose from the dead, when he comes he will bring the 
saints with him. (1 Thess. iv. 14 ) This is not their bodies. (1 Thess. iv.) 
This proves man is not all body; and we proved from John v. 24-29 that saints 
and sinners lived. It is not argued that the bodies live until after the resurrec- 
tion — it necessarily follows it is the spirit. (1 Thess. iv. 14.) 

Resurrection proves only one, literal, general resurrection. The idea of two, 
literal, general resurrections one thousand years apart is not in harmony with 
the Bible. (John v. 24-29; 1 Cor. xv. 51-58.) John affirms that the hour is com- 
ing when the dead— all that are in their graves — shall hear His voice and live. 
Paul says in a moment, twinkling of an eye, at the last trump I And we shall 
all be changed 1 1 Could language be clearer, plainer? No raising of the right- 
eous, then, one thousand years later raises the wicked here; nor any place else in 
the Book. 

Describe the scene. When we stand beside the tongueless tomb, when the 
voiceless vault embraces our lovely dead, then the value of my subject reaches 
its immeasurable heights, and "hope sees a star and listening love hears the 
rustle of a wing. ' ' Then, and then alone, can we fully value the power of him who 
is our resurrection, of him who alone can penetrate "the low green tent whose 
curtain never outward swings." When Jesus shall be revealed in transcendently 
(up) 



120 THE RESURRECTION. 

grand array, accompanied by the hosts of heaven, by singing^ saints, with tre- 
mendoHS trump love sounds the final Arise! Arise!! Arise !!! "Ye^'sleeping 
saints, arise. Let us with voice uplifted stand and sing: 

'0 precious cross ! O glorious crown ! 

O resurrection day ! 
Ye angels from the stars come down 
And bear my soul away." 




J. D. Tant. 



CHRIST'S LAW CONVERTS ALL ALIKE 



1 Corinthians i. 21. 



By J. D. Tant. 




AS the subject of Bible conversion is'the all-important subject for man, and as 
many have been the theories of said subject, causing great misunderstanding 
and misrepresentation to grow out of its work, I deem it necessary to give a les 
son upon how all were converted in apostolic times, knowing that if we can 
understand this subject and do just as they did, we can not help being converted 
jufct as they were. 

Upon the subject of Bible conversion my brethien to-day almost stand alone, 
teaching that preaching (which implies that there must be a preachei), faith, 
repentance, confession and baptism are alike necessary to man's conversion. 
Most of the religions assert that the preacher and baptism are non-essential, as 
either would make our salvation depend upon man; and as many claim that God 
frequently saves in answer to prayer, or by faith only, or a baptism of the Holy 
Ghost, that the other things mentioned may be used, yet they are non essential. 

So I call attention to the preaching of the gospel for the first thirty one years 
of the Christian religion, and at every place where the gospel was preached, 
where men were saved, where they were commanded to do certain things to be 
saved, whether that thing commanded was faith, repentance, or any other com- 
mand, I place the letter representing the comuand in the column where it 
belongs, so you can see where certain things were commanded and where they 
were not, because they were understood. 
(123) 



124 CHRIST S LAW CONVERTS ALL ALIKE. 

In some places in Acts of the Apostles you will find where people were con- 
verted that they were cemmanded to have faith; again, you will find where they 
were converted that they were commanded to repent; and, again, where they were 
commanded to be baptized. 

In no one conversion do you ever find all things recorded that we are com- 
manded to do ; but, as there are many cases of conversion, you can find one com- 
mand in one, and another in another place, and so on, till all things commanded 
are found. 

So in the diagram we have arranged all things that God has commanded 
under five heads, and place them under the head of Preaching, Faith, Repent- 
ance, Confession and Baptism, and the result, Salvation. So in our examination 
of the lesson, under the head of "Preaching," if I find preaching mentioned, I 
will place the letter "P" in the first column, representing preaching; but, if 
preaching is not mentioned, I will supply the place with an "X," meaning the 
preaching is understood. Again, if I find another place of conversion where faith 
is mentioned, I will place the letter "F" in the second column; but, if faith is 
not mentioned, I will supply the"X," meaning it is understood, and by this rule 
will examine all conversions. 

1. In Acts ii. 38 we find preaching, repentance and baptism all mentioned, so 
we place the letters there, and an "X" under faith and confession as understood. 
Because we find them mentioned in other cases of conversion, and as all are con- 
verted alike, they must necessarily be implied, else we must argue that those 
people were saved without faith, and "without faith it is impossible to please 
God." 

2. In Acts viii. 5-12 we find preaching, faith and baptism mentioned ; hence 
we put the letters representing them, but "X" under repentance and confession 
as understood. 

3. In Acts viii. 36 we find preaching, faith, confession and baptism men- 
tioned, but repentance left out, or understood; so, according to our rule, we 
place them where they belong. 

4. In Acts x. 34-48 we find preaching and baptism mentioned, but faith, 
repentance and confession left out as understood; so we put "X" where it 
belongs. But one says: How do you know those other commands are mentioned? 
Because Peter, in referring to this same affair in Acts xv. 7-10, says that they 
believed. - Also Luke tells us, in referring to the same, that God to the Gentiles 
granted repentance unto life. (Acts xi. 48.) And as Peter went to tell them 
what they must do to be saved, as taught in Acts xi. 14, and as Paul teaches that 
with the mouth confession is made unto salvation (Rom. x. 8, 9), and as we find 
this confession made before, we necessarily conclude that they, being saved like 
other people, made the confession with the mouth unto salvation. 

5. In Acts xvi. 31-35 we find only preaching, faith and baptism mentioned, 
and repentance and confession understood ; so we place them in the places as 
found in the diagram. 

6. In Acts xviii. 7 we find preaching and faith alone are mentioned. But one 
says: There is one case of conversion where baptism is not mentioned, so it is 
not essential ; you can place repentance and confession there, but baptism never, 
no, never. Very well ; I will leave that case for the present, as though Crispus 
was saved without baptism, and pass on to the next. 



CHRIST S LAW CONVERTS ALL ALIKE. 1 25 

7. In Acts xviii. 7 we find that, after the preaching, many of the Corinthians 
^hearing, believed, and were baptized; so I place the letters representing the com- 
mands where they belong, and "X" for repentance and confession as understood. 

8. In Acts xxii. 16 we find nothing but the preaching and baptism mentioned. 
Then, I ask, because faith and repentance are not mentioned in the conversion of 
Paul, was he saved by preaching and baptism alone? All answer a thousand 
times No, as Paul had been a believer and a mourner for three days, and had con- 
fessed the Son of God when he said: "Lord, what wilt thou have me to do?" So 
I will place faith and repentance and confession at their places as understood. 

Now, in all of these cases you will find baptism, either menticned or under- 
stood, save in the case of Crispus (Acts xviii. 7), and, because baptism is not 
mentioned there, many might conclude that he was saved without it; but at this 
moment Paul comes to our rescue (1 Cor. i. 13), and tells us plainly that he bap- 
tized Crispus himself. 

So we see that in all cases of apastolic conversion the very two things — 
preaching and baptism— that the religious world say are non-essential, we find 
them mentioned every single time. Faith is frequently left out, repentance and 
confession not recorded ; but preaching and baptism are never omitted. Let those 
account for it who can. 

May we not well conclude that the God of heaven looked down through the 
ages of time in these degenerate moments when men have forsaken the true 
way, and so ordained that these commands they teach are not essential should be 
found in every case of conversion? These being the teachings of God's word, 
how careful should we be in all our efforts to do his will, ever be ready to do all 
things commanded of him, even if the popular current of sectarianism be found 
on the other side. Let us be true to the text Christ has left us, "Preach the 
Avord," and all will be well. 



WATER SALVATION. 

1 Timothy iv. 16. 

By J. D. Tant. 

1. Power Universal. 4. Means Xaaman. 

2. Man Xoah. 5. Must Use Them — Blind Max. 

3. From What ? Israelites. 6. Salvation Sinner. 

WATER salvation ! The charge is unjust. 
First, if I were t) run a man down, and baptize him against his will, I 
could properly be accused of water salvation. Or, if I, in the 

Second place, were to baptize infants, as the Catholics do (something not 
taught in the Bible), I could be properly accused of teaching water salvation. 
But, as infant baptism is only a fruit of the tree of total depravity, we could not 
condemn the fruit near so much as the tree. And how this religious world could 
argue a child was born totally depraved, and then deny the direct operation of 
the Spirit and infant baptism, as a legitimate outgrowth of the doctrine of total 
depravity, is strange to me. 

Infant baptism was first introduced, and is still practiced, to wash away 
original sin. (Methodist Discipline, Article VII. ; also pp. 258, 259.) In this 
prayer for the child they recognized original sin, atd even prayed for the old 
Adam in the child to be buried, and the new man to be raised up. Hence this 
leads me to absolutely deny the charge, so often made against my brethren, of 
teaching water salvation, and throw that charge back to where it belongs. 

Then, calling attention to God's power, it is universal in general blessings — 
such as rain, sunshine, light and darkness— to all. 

Secondly, it is special to certain people for certain purposes; and a few 
examples along this line will do good. 

But I will just show how mistaken ideas may arise en God's universal power 
in giving a farmer a crop of corn. 

A makes one thousand bushels of corn ; tells B twenty acre3 of land made the 
corn; tella C the late rain in June made the corn; tells D his gray horse made 
the corn; tells E his new plow made the corn, and ttlls F he made the corn. 
After this, let B, C, D, E and F get together and compare notes, and if they 
argue, like preachers sometimes do, they will soon"prove A untruthful from every 
standpoint. For B would argue he made^the corn" by twenty acres of land alone; 
C would argue the rain alone made it; and^D would argue the old gray horse alone 
made it; and no two would see it alike. But^if they would lay down a common- 
sense rule, and all reason together, they~would find that God, in his universal 
power or blessing, gave A the land, thejrain, and that he by his strength planted 
the corn, tilled the soil with his horse and'plow, and all, working together, pro- 
duced the corn. 

If the theological teachers would_thus~reason on the scheme of human redemp- 
tion, and show which place eash principle occupies, there would be no one teach- 
ing justification by faith alone; but they would find repentance, baptism, the 
blood of Christ, all occupying important positions in man's salvation, and should 
have a place for them. 
(126) 



WATER^S AL VATION . I 2 7 

But enough on God's universal power. I now call attention to God's special 
power, to certain people, for certain purposes. 

I. Noah. (Gen. vii.) God was the saving power. 

Man was the person saved from the flood that destroyed the world. God 
ordained the ark. Faith and works were the means. Man had to use them. 
Result: Salvation from a temporal death. 

In this case we could truly say God saved Noah by preparing the way of sal- 
vation, and Noah saved himself by complying with the conditions. 

II. Israelites. (Exod. xiv.) 

(1) God has the power that saved. 

(2) Israel was the people saved. 

(3) Their salvation was from Egyptian bondage. 

(4) Moses, faith and works were the means that were used that brought 
about their salvation. 

(5) Result: Salvation, or deliverance from the Egyptians. 

III. Naaman. (2 Kings v.) 

(1) God has the power that saved. 

(2) Naaman was the person saved. 

(3) He was saved from the disease of leprosy. 

(4) Means: Faith, river of Jordan, and works were the means used. 

(5) Salvation, or cured from his leprosy. 

IV. Blind man. (John ix.) 

(1) Christ the living power. 

(2) Blind man the person saved. 

(3) Saved from blindness. 

(4) Used faith, pool of Siloam and works. 

(5) Result: He came seeing. 

All of these examples we have used to show how God's power was exerted in 
saving people from temporal affairs and maUdies peculiar to the human race; and 
in them all I want to emphasize the thought, Noah was not saved from the death 
that came upon the world till after the water came. 

Israel were not saved from the Egyptian bondage till they crossed the waters 
of the Red Sea. 

Naaman was not cleansed from his leprosy till he dipped himself seven times 
in Jordan. 

Neither did the blind man see till he had washed in the pool of Siloam. 

Having these examples before us, who is unkind enough to claim that the 
God of the Bible teaches a water salvation? Yet this the combined sectarian 
world continually proclaims tD the rest of the world, that my brethren teach a 
water salvation, simply because w9 take the word of God, and locate salvation 
always at the end of obedience, where the God of the Bible has placed it, and 
where it properly belongs. But, for fear some may think these not proper exam- 
ples to draw conclusions from, I introduce as the last example— 

V. The salvation of the sinner from his sins— and show that this is like 
others we have examined. 

(1) God is the power that saves. 

(2) The sinner is the person saved. 

(3) From all past sins God promises to save him. 



128 WATER SALVATION. 

(4) What are the means used, and how must he use them? 

I. God has ordained faith as one of the means, and teaches he must believe 
to have power to become a son of God. (John i. 11, 12.) 

Again, God has taught that without faith it is impossible to please him, and 
4hat we must believe to be saved. (Heb. xi. 6; John xx. 30, 31.) 

So we conclude that faith is an essential principle in man's salvation from- 
past sins; and, as God's special power is exercised to all sinners alike, in order 
to their salvation, we must conclude no sinner can, by the power of God, claim 
to have the promise of salvation outside of faith. 

II. We notice again that God, in ordaining his special power to our salva- 
tion, ordained man should repent of his sins (Luke xxiv. 47), and that without 
repentance man should perish. (Luke xiii. 5.) Also, he has ordained that 
repentance is unto life. (A.cts xi. 18.) So we conclude that God, in ordaining 
life to the sinner, has seen fit to command his special power in repentance, as 
one of the means man must use; and no one can safely claim salvation by the 
.authority of God without it. 

Again we observe- 
Ill. God has ordained that whatsoever a man believes in his heart he must 
confess with his mouth unto salvation. (Rom. x. 8 10.) 

Also, the same God that has ordained these means unto salvation has taught— 

IV. That baptism comes before the promise of salvation. Like, as in Noah's 
case, the flood had to come before he could be saved by water (1 Peter iii. 20), 
so Peter taught that baptism also saves us. (1 Peter iii. 21.) 

As Naaman had to dip himself seven times in Jordan before God saved him 
from leprosy, so Christ taught that he that believeth and is baptized shall be 
saved. (Mark xvi. 16.) 

As Israel had to cross the sea before God saved them from Egypt (Exod. xiv. 
431), so Peter taught: "Repent, and be baptized for the remission of sins" (Acts 
ii. 38). 

As the blind man had to wash in Siloam before he could see, so Ananias 
commanded Paul to arise and be baptized, and wash away his sins, calling on the 
name of the Lord. (Acts xxii. 16.) 

We state, in the last place, the reeult — forgiveness of all past sins. 

These are a few examples of the many we find in the word of God where sal- 
vation is placed after obedience, even after a man has been baptized. 

Finally, reader, we ask you kindly, Is not the charge unjust against my 
■brethren about teaching a water salvation, when we teach only what is written in 
the word of God? 

Has it been yours to obey the same? If not, will you not come to Jesus and 
live? Oh, why not come and be saved? 




L P. Johnson. 



THE FORM OF DOCTRINE. 
By L P. Johnson. 

Tbxt — Romans vi. 17, 18 : "But God be thanked, that ye were the servants of sin, but 
ye have obeyed from the heart that form of doctrine which was delivered you. Being then 
made free from sin, ye became the servants of righteousness." 

DEAR READER — The most momentous question of your life is suggested to 
you in the text, viz. : Have you obeyed from the heart that form of doctrine? 
It stands transcend ently far above every other consideration of your life. Wealth, 
beauty, glory, honor, all pale into utter insignificance when compared with this 
one question. A Scriptural solution of this question shapes your destiny for 
time and eternity. Jesus asks the question: "What shall it profit a man though 
he gain the whole world, and lose his own soul? Or what shall a man give in 
exchange for his soul?" And, again, he predicates your weal or woe upon your 
hearing and doing, or hearing and not doing his sayings. Your life will be an 
utter failure if you have not or do not "obey from the heart that form of doc- 
trine" of which Paul speaks in the text. You ask what is meant by "that form 
of doctrine." Paul wrote the Roman letter to a congregation of men and women, 
both Jews and Gentiles, in the city of Rome. He wrote from Corinth, and sent 
it by Phebe. Paul's object in writing the letter to the saints at Rome was to 
confirm the church there in their faith in the gospel, and to show them there 
was no difference between Jew or Greek, for "the same Lord over all is rich 
unto all that call upon him" (Rom. x. 12). 

To obey from the heart is tantamount to calling upon the Lord. "And it 
shall come to pass, that whosoever shall call upon the name of the Lord shall be 
delivered : for in Mount Zion and in Jerusalem shall be deliverance, as the Lord 
has said, and in the remnant whom the Lord shall call" (Joel ii. 32). You are 
delivered from the bondage of sin and the devil by obeying from the heart that 
form of doctrine. 

You ask, What is meant by "form of doctrine"? The expression, or clause, 
"form of doctrine," conveys the idea of a mould, or mould of doctrine. Now, 
there are a great many kinds of moulds, or forms, through which men and 
women may pass in order to make them Masons, Mormons, infidels, idolaters, 
farmers, mechanics, Quakers, Dunkards, etc ; but remember you may be any of 
these and not have obeyed from the heart that form of doctrine spoken of in the 
text, or become a Christian. There is but one, and only one, mould through which 
you must pass in order to become a Christian, simply a Christian, after the apos 
tolic plan — a New Testament Christian. If you have not passed through that 
mould, or obeyed from the heart that form of doctrine, you have never been 
moulded a Christian. You know that if you were to mould millions of brick, 
balls, or anything else in a mould made for that particular thing, every one would 
be just like the mould in every particular. The church at Rome had obeyed from 
the heart that form (mould) of doctrine, for which Paul thanked God. Now, if 
you can learn from old Bro. Paul what he meant by "obeying from the heart," 
and what the form of doctrine is, you can tell without the shadow of a doubt 
whether you are a Christian or not. Yeu know that the only guide you have 
(I3i) 



132 THE FORM OF DOCTRINE. 

from earth to the Celestial City is the New Testament, which is the last testa 
ment, or will, given to the world, and that it was not given till after the death of 
the testator (Jesus) ; for where a testament is there must of necessity be the death 
of the testator. (Heb. ix. 16.) You see, then, that the New Testament is the 
will, Jesus the testator, and old Bro. Paul one of the executors, apostles or 
ambassadors. "Now, then, we [apostles] are ambassadors for Christ, as though 
God did beseech you by us: we pray you in Christ's stead, be ye reconciled to 
God" (2 Cor. v. 20). Now, for your benefit, let us interrogate old Bro. Paul in 
regard to what he means by the expression "obeyed from the heart that form of 
doctrine." Paul, what do you mean by doctiine? "That we henceforth be no 
more children, tossed to and fro, and carried abjut with every wind of doctrine, 
by the slight of men, and cunning craftiness, whereby they lie in wait to 
deceive" (Eph. iv. 14). Here Paul teaches that you may be deceived by false 
teachers and a false doctrine. "Now I beseech you, brethren, mark them which 
cause divisions and offenses contrary to the doctrine which ye have learned; and 
avoid them" (Kom. xvi. 17). Dear reader, if you have been deceived by false 
teachers and a false doctrine, and have not obeyed that form of which Paul speaks 
in the text, you have not a single promise in the New Testament. "Then I 
beg you in Christ's name, be not deceived; God is not mocked: for whatsoever a 
mas sows that shall he also reap" (Gal. vi. 7). From the foregoing Scriptures 
Paul tells what the consequences will be if we do not obey the doctrine. Now, 
Paul, what is the doctrine of which you speak and to which you referred when 
you wrote to the church at Corinth this language: "For we know that if our 
earthly house of this tabernacle were dissolved, we have a building of God, a 
house not made with hands, eternal in the heavens" (2 Cor. v. 1)? Paul, you 
speak very positively. How do you know that you have a house not made with 
hands, eternal in heaven? Answer: "I have obeyed from the heart that form of 
doctrine." Well, what is the doctrine? Answer — Paul wrote to the church at 
Corinth (1 Cor. xv. 1-4) this language: "Moreover, brethren, I declare unto you 
the gospel which ye have also received, and wherein ye stand; by which also ye 
are saved, if ye keep in memory what I preached unto you, unless ye have 
believed in vain. For I delivered unto you first of all that which I also received, 
how Christ died for our sins according to the Scriptures: and that he was buried, 
and that he rose again the third day according to the Scriptures." This is Paul's 
definition of the gospel, and it is the doctrine that must be obeyed formally, or 
the form, or mould, through which you must pass to be moulded simply a Chris 
tian. This doctrine must be obeyed formally and with all the heart "in full 
assurance of faith." Well, Paul, if the death, burial and resurrection of Jesus is 
the gospel, or doctrine, will you tell what you mean by obeying the form? 
Answer: Jesus was crucified. He shed his blood in his death on the cross. He 
was taken down from the cross and buried in the tomb. He arose from the tomb 
and ascended to the right hand of his Father. That is the doctrine. The form 
is your death to sin, your burial from sin and the world, and your resurrection 
to walk in newness of life. This is the form of doctrine. You must hear the 
story of the cross. You must believe that story of the blessed Savior's wonder- 
ful condescension, sorrow, suffering and death. You must believe it with all 
your heart. You must turn from your sins with all your heart, or repent with a 
godly sorrow ; then and there you die to ain at the cross as Jesus died on the 



THE FORM OF DOCTRINE. 1 33 

cross. You are now a believing penitent. When Jesus died he was taken from 
the cross and buried. When you thus die at the cross a penitent believer, you 
must be taken from the cross and buried beneath the liquid wave, where you 
are brought in contact with the blood of Christ, which cleanses you from all sin, 
and when you emerge from the virgin womb of the water, it is that you may 
walk in newness of life. "Therefore, we are buried with him by baptism into' 
death: that like as Christ was raised up from the dead by the glory of the Father, 
even so we also should walk in newness of life. For if we have been planted 
together in the likeness of his death, we shall be also in the likeness of his resur- 
rection: knowing this, that our old man is crucified with him, that the body of 
sin might be destroyed, that henceforth we should not serve sin" (Rom. vi. 4-6). 
This is the form, or mould, through which, and by which, every gospel subject 
must be adopted into the family of God, and thus become an heir of God, and a 
joint-heir with Christ. 

Reader, have you obeyed that form of doctrine? If not, you had better attend 
to it at once. Paul says: "Without faith it is impossible to please God" (Heb. 
xi. 6). He says that "faith comes by hearing, and hearing by the word of God" 
(Rom. x. 17). Paul said: "The times of this ignorance God winked at, but now 
commands all men everywhere to repent" (Acts xvii. 30). You must confess the 
holy name of Jesus with your mouth. "For with the heart man believes unto 
righteousness, and with the mouth confession is made unto salvation" (Rom. x. 
10). "Jesus answered, Verily, verily, I say unto thee, Except a man be born of 
water and of the Spirit, he can not enter into the kingdom of God" (John iii. 
5). Paul says: "You must be buried" — planted (Rom. vi). And to the church 
at Corinth he wrote: "For by one Spirit are we all baptized into one body, 
whether we be Jews or Gentiles, whether we be bond or free, and have been all 
made to drink into one Spirit" (1 Cor. xii. 13). And again Paul said: "Buried 
with him in baptism, wherein also ye are risen with him through the faith of the 
operation of God who has raised him from the dead" (Col. ii. 12). And in the 
first verse of the third chapter of Colossians Paul says: "If ye then be risen with 
Christ, seek those things which are above, where Christ sits on the right hand of 
God." 

Dear reader, you need not seek the things which are above if you have not 
obeyed from the heart that form of doctrine: your death to sin, your burial from 
sin, and your rising from the watery grave to walk in newness of life. If you 
have become a Christian, never subscribe to the doctrines of men or be governed 
by their creeds ; never unite with a sect, or party, of which the Bible knows 
nothing. While Adam slept, God took a rib from him with which he made 
Eve, his bride. While Jesus slept on the cross his side was pierced, out of 
which his Bride, his Church, was taken. Eve was the fairest of God's creation 
and the mother of all living beings. The Bride, the Lamb's wife, must be pure 
and undefiled, that he might sanctify and cleanse it with the washing of water by 
the Word, that he might present it to himself a glorious Church, not having spot 
or wrinkle, or any such thing; but that it should be holy and without spot or 
blemish. Then, you see, dear reader, that there is neither Jew nor Greek, there 
is neither bond nor free, there is neither male nor female: for ye are all one in 
Christ" (Gal. iii. 28). Party lines are all obliterated, party names are forgotten, 
and inside of that wing no one can come who has not obeyed from the heart that 



134 THE FORM OF DOCTRINE. 

form of doctrine and been moulded a Christian, simply a Christian. Oh, dear 
reader, in God's name be one of that happy number. Do not be deceived. You 
make the voyage across the sea of time but once. If you make a mistake here, it 
will be a fatal one. Jesus says: "As the tree falls, so it must lie," and "Every 
plant, which my heavenly Father has not planted, shall be rooted up" (Matt. xv. 
13). Sad thought. Have you obeyed from the heart that form of doctrine? Be 
faithful until death. "Deny yourself ungodliness and worldly lusts, live 
soberly, religiously and godly in this present world" (Titus ii. 12), "Add to 
your faith, virtue, knowledge, temperance, patience, godliness, brotherly kind- 
ness and charity" (2 Peter i. 5-7). Be steadfast and immovable, dear reader, 
and you will be permitted to associate with the redeemed of all ages in that far- 
away home of the soul where sin and sorrow, pain and death can never come; 
where God will be the light of that city, and where tears will be wiped from all 
eyes. Glorious thought! Happy! thrice happy!! will you be, dear reader, when 
the world is swimming from your vision and life is ebbing away, when you bid 
earth adieu, to know you have obeyed from the heart that form of doctrine, and 
have fought a good fight and have kept the faith. There will be a bright crown, 
a glorious crown, awaiting you over there. 

In conclusion, dear reader, if you have not obeyed the gospel, do not procras- 
tinate longer. Time is ringing you away to your eternal home. "Arise, 
sleeper, and call upon thy God." "Prepare to meet thy God" comes thundering 
down the ages. If you have obeyed the gospel, do not be led away by sectarian 
doctrine, Societyism form, a foolishness which may be the cause of your being 
banished from the presence of God. Never, if you have obeyed, compromise with 
the world, the flesh, or the devil, but contend for the faith once delivered to the 
saints. Never be discouraged, but be strong in the Lord. Have on the whole 
armor of God and be a valiant soldier. Fight, rally and die under the blood- 
stained banner of Jesus, and you will be permited to walk the golden streets of 
the New Jerusalem, and to partake of the leaves of the tree of life which is for 
the healing of the nations. Dear reader, if you have not obeyed from the heart 
that form of doctrine, flee at once to the cross of Christ. If you have obeyed, 
be true to your trust till death. May God bless you and give you a home among 
the redeemed. Farewell. 




John W. Harris. 



GOD'S AMBASSADORS. 

2 Corinthians v. 20. 

By John W. Harris. 

GOD never leaves man any cause for guessing at his faithfulness in giving 
"light." If men would let God interpret himself, the world would be much 
improved. All causes for the numerous "flock" would be avoided, and the 
"prayer" of Christ for unity would materialize at once, and infidelity would 
receive its death wound. No panacea to cure infidelity except "in union" I An 
ambassador is an agent for a Government; a person sent by the ruler of one Gov- 
ernment to the ruler of another Government to represent the interest of the send- 
ing Government. An ambassador has no authority with any Government except 
tne one to which he is sent. 

All embassies presuppose four items: (1) A sender; (2) one sent; (3) the 
place sent to, and (4) the purpose. These items must exist every time, else the 
ambassador acts without authority. Bear in mind that the "peoples and the 
purpose" are ruling factors in these agents. God sent — John! Two factors at 
once. He sent John to the Jews! Third factor. He sent him to the Jews to 
"make ready a people prepared for the Lord," not to build a church, nor estab- 
lish Christianity. (Luke i. 17.) John had nothing to say to Gentiles, because 
he was not "sent to them." This was God's plan, not man's. John was not a 
man of faith— never was! No man of faith ever did as he did the last act of his 
life. (Matt. xi. 1-5.) 

God sent Jesus as his second ambassador. Two factors again. He sent him 
to the "court of the Jews"— not to the Gentiles! His purpose was to "give 
them power to become the sons of God"! Not to make the Jews sons. He passed 
the Gentiles by; he was not "sent to them"! 

Being the Son of God, and being entitled to more authority (John xvii. 2 and 
Heb. i. 4), he called the choice men whom John had "made ready" and sent 
them, not to Gentiles, but to Jews ! Three embassies now, and all to Jews. He 
told these apostles their duty, or made known "his purpose." In Matthew x. 5-8 
their orders are plain and specific. He left no room for expedients nor experi- 
ments. They had no authority to add anything, no matter if they "could see no 
harm." Do this! Having been crucified and raised, the Father gave him "all 
authority in heaven and earth." With this increase of power (egsousia) he 
enlarged the territory of his "first call," and "sent them," not to Jews, but to 
the world! This is the first time "the world" ever had a heavenly ambassador 
or agent. The work, or purpose, of this agency is specific. It was to preach the 
gospel, not notions or speculations! To double the force of this purpose we are 
assured by the Holy Spirit that the gospel is God's power (dunameen) to save all 
who believe; not his power to build churches nor "prove our doctrine" ! 

The last agent God sent was the Holy Spirit. God sent him into the Church! 
The world is not represented this time. A new government, nation or body is 
born, called the family of God, An agent, or ambassador, is needed here, and an 
(137) 



GOD S AMBASSADORS. 1 39 

"abiding Guest or Agent" is sent. His purpose is to "guide, speak, show" 
(John xvi. 13), and to "help our infirmities" (Rom. viii. 26). He "reproves 
the world," does not "enter it." He who resists these efforts of God has no one 
to blame but himself. God has exhausted all his resources. He can do no more 
without forfeiting his divinity. Reader, will you refuse? If so, blame yourself 
for the awful consequences! God bless you. 



THE TWO WAYS. 

Matthew vii. 13, 14. 

By John W. Harris. 

IT is gratifying that God gave us notice of the "good time to come" is Isaiah 
1 xxxv. 8. No room left to excuse any one — all have an equal chance. His Son 
staked and filled the way. No one dare say that he put in anything that will 
make man worse, but better, in ail the walks of life. 

But our experience has demonstrated that Jesus understood himself and man's 
vagaries, too. His statement regarding the way and the number in it is verified 
in every age. It is to be noticed that he (our Lord) filled the way with enough 
to occupy the entire time of all — enough to fill a world with "suns," if they will 
let "their lights shine" out through "his works"! Man never would have 
thought to call his race from the broad way with such inducements as are here 
found. Turn to Galatians v. 19-21, and examine the catalogue of works found in 
the broad way! Notice the difference carefully! Notice the "items" placed "in" 
the narrow way. See how full it is— no room for experiments. God never 
authorized any one to improve on his model, neither in preaching nor practice. 
Every improver on God's model has come to grief. The Scriptures are his per- 
fect law, or they are not! If it is imperfect, where is any perfect system? As 
an honest reader, can you see any place for improvement? As the narrow way is 
so full, can you suggest a place to set an organ inside the narrow way without 
crowding something out? Where would you place an organ, of any size; or a 
society, festival, or any of the late improvements! Can you locate either one? 
If not, do you fear a "stroke for presumption," as befell Korah, Dathan, Abiram, 
or Uzzah and Ahio ! Guard yourself in the narrow way. 

How about the sects? Are they in it? What is their response? We are! 
How did you get in it? Listen. We got in by faith alone! Well, granted. But 
you will not fellowship any without baptism. Now, locate the place "in" the 
narrow way where you get enough water to baptize. It can not be done! This 
forces you to take them out of the narrow way to where there is water to bap- 
tize; don't it? When you take them out to baptize please tell your people how 
you get them into the narrow way again! You will certainly not try to re-enter 
them "by faith alone"! We are anxiously awaiting your reply. Thousands are 
waiting. Will you speak. If "the fool shall not err," and you have erred, what 
is your mental condition? It is worse, but you made it worse! God told th& 
truth. His ways are equal. 
(140) 



THE Narrow Wa Y S 




the: two \a/ay<s 




J. H. D. Tomson. 



HOW TO SING. 

By J. H. D. Tomson. 

Text— 1 Corinthians xiv. 15 : "I will sing with the spirit, and I will sing with the 
understanding also." 

1. What is It? 2. How is It? 3. Why is It? 
I. WHAT is it? 

Paul says, "I will sing," but he does not say: I will play upon an organ, 
harp or other instrument. Should Christians sing and rejoice like Paul, or should 
they play and dance like David? Paul says: "Be ye imitators of me, even as I 
also am of Christ" (1 Cor. xi. 1, R. V.). Christians should imitate Paul, who 
sang, and not David, who played, for Paul was not an imitator of David, who 
played musical instruments and danced, sometimes in a nude condition, and was 
regared as a vain fellow by Michal, the daughter of King Saul. Paul preferred to 
take Christ as his example, and Christians should all do like he did, and live in 
peace. What should Christians sing? "Psalms and hymns and spiritual songs" 
(Eph. v. 19; Col. iii. 16). 

II. HOW IS IT? 

Paul says: "I will sing with the spirit, and I will sing with the understand- 
ing also." The "how" is to sing with the spirit, to be filled with it, and with 
the understanding also of what is sung by the singer, and to sing in such a way 
as to be understood by those that hear. This suggests the importance of study- 
ing musical notation, as no person can sing with the understanding who does 
not understand what he sings, and how he sings, and how to teach and admonish 
others in psalms and hymns and spiritual songs, making melody (music) in his 
own heart to the Lord. As we had to learn how to read before we could read 
with the understanding, we must learn how to sing before we can sing with the 
understanding. We had to learn the letters, words, syllables, accent, emphasis, 
inflections and modulations of the voice in order to read anything with the 
spirit, and with the understanding also. This must be admitted by all who have 
had any thought about the matter. It is necessary to learn the characters used 
to govern the voice in singing in order to sing with the spirit and with the 
understanding, for those characters represent the relative pitches, lengths and 
forms of musical tones. 

EXAMPLES. 

Relative Length of Tones : 

The whole note, ^ = ^ ^J, or J J J J, or J J J # ' J // J , etc. 

Relative Pitch of Tones : 



I 



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Relative Povjer of Tones : Loud. Soft. 

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L. S. L. S. 
I I I I 





(145) 



146 HOW TO SING. 

These and other characters must be understood before any person can possi- 
bly sing like Paul — with the spirit and understanding also. No person would 
desire to expose himself Jby trying to read in public who knew nothirg about 
reading. Neither do people like to try to sing in public if they know nothing 
about singing. For a person to sing a song he has learned from hearing it sung 
is like a person repeating a story he has heard another read. He is like a parrot. 
This brings us to the "Why is it?" 

m. why is IT? 

We should sing with the spirit and understanding in order to teach and 
admonish one another in psalms and hymns and spiritual songs, thus making 
melody (music — Wilson) in our hearts to the Lord. (See Eph. v. 18, 19; Col. iii. 
16; Heb. ii. 12; Jas. v. 13.) Singing informs the understanding and excites our 
emotions also: but instrumental music will not do the former, even if we do 
admit it will do the latter. Correct singing is the sweetest music that can pos- 
sibly be produced. 

"Music such magic can impart 
That through the ear it wing the heart ; 
Unruly passions can control, 
And charm and captivate the soul." 

Soprano has a sweet, delightful air, 
The alto, soft, familiar, frank and fair ; 
The tenor has a handsome, manly grace, 
While grave and solemn sounds the rugged bass. 

Singers should pronounce the words correctly, and sing loudly and softly 
where the words require it. They should study the words and music well before 
attempting to sing, for the singer should make the sentiment of what he sings 
hia own, if he would edify himself and those who hear. Let the bishops see that 
the congregations are taught how to sing well. May the Lord bless every effort 
made to improve congregational singing. Amen. 



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THE THREE STATES OF MAN. 

By J. H. D. Tomson. 

THE preceding diagram shows the Three States of Man. The first vertical line 
I to the right of the Church and World represents death ; the second or middle 
line represents the resurrection, and the third line represents the judgment. C 
represents Christ as the door through which all enter into the Church. A B rep- 
resents Abraham's bosom, and F represents paradise; hence Abraham's bosom, or 
paradise. T represents tortures, and H represents hell; hence tortures, or hell. 
R R represents the resurrection of both the good and the bad. J represents the 
judgment, after which the righteeus will be permitted to enter into heaven, and 
the wicked will be cast into the lake of fire. The heavy horizontal line crossing 
the first and second vertical lines separates the good and the bad, and to the right 
of the third vertical it separates heaven and the lake of fire. (1) "I am the door: 
by me if any man enter in he shall be saved, and shall go in and out, and find 
pasture" (John x. 9; xiv. 6). (2) "There was a certain rich man," etcr~(Luke 
xvi. 19-31; 2 Peter ii. 4, 9; Jude6; Matt. xvii. 3; 2 Cor. xii. 1-5). (3) Acts 
xvii. 30, 31; Rom. xiv. 9-12; 2 Cor. v. 10; Matt. xxv. 31-46; 2 Thess. i. 3-10; Rev. 
xx. 11-15. 






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SIN AND SALVATION. 

By J. H. D. Tomson. 

THE preceding diagram shows how man becomes a sinner, and how he may be 
pardoned and saved. I above the heavy horizontal line indicates infancy, Y 
indicates youth; I below the heavy horizontal line indicates imagination of 
the heart; L indicates lust; C, conception; S, sin; D, death. Thus it is seen 
that the five steps down the descending scale brings man to that state called in 
the Scriptures dead in trespass and sin. Thus, having transgressed the law, he 
is, therefore, a sinner. H indicates hearing; 8, believing; E, repenting; G, con- 
fession, and B, baptism ; F, V, K, T, P, G, B, L, faith, virtue, knowledge, tem- 
perance, patience, godliness, brotherly kindness, love; A, B or P, Abraham's 
bosom, or paradise ; T or H, tortures or hell ; R, R, J, the resurrection and 
judgment. Scripture references: (1) Matt, xviii. 1-6; Mark x. 14; Luke viii. 16. 
(2) Gen. vi. 5; viii. 21. (3) Jas. i. 13-15; 1 John iii. 4; v. 17. Sin begins with 
the evil imagination of the heart in youth; lust follows conception; the finish- 
ing of sin or actual transgression. Then the youth is dead in trespass and sin. 
How can he be rescued or saved from his fallen state? (1) H indicates hearing 
the Word preached; B, believing; R, repenting; C, confessing; B, being baptized 
into Christ — the one body. His final salvation in heaven depends on his conduct 
as a Christian. (See Rom. i. 16; x. 17; Heb. xi. 6; Mark xvi. 15, 16; Luke 
xxiv. 46, 47; Acts ii. 38; xvii. 30, 31; Matt. x. 32, 33; xvi. 16; Rom. vi. 3, 4; 1 
Cor. xii. 13; Gal. iii. 26, 27; 2 Peter i. 5-11; Matt. xxv. 31-46; Rom. xiv. 9-12; 
2 Cor. v. 10; 2 Peter ii. 1-10; Jude 5, 6; Rev. xx. 11 15. 







Homer E. Moore. 



CONFESSION IN ACTS. 
By Homer E. Moore. 

INTRODUCTION. 

THE following diagram gives the entire plan of salvation, as given by the 
apostles, who were guided by the Holy Spirit. It is simply carrying out the 
commission given by Christ. 

THE PROPOSITION. 

(Rom. x. 17.) Instructions received by — hearing, ear; read- 



Office. 
Office. 



God's part. 



1. Hearing, 
ing, eye. 

2. Faith or belief. (Rom. x. 10; Heb. xi. 6.) 

3. Repentance. (Acts iii. 19; Luke xxiv. 47.) 

4. Confession. (Rom. x. 10; Matt. x. 32, 33.) 

5. Baptism. (Acts ii. 38; Rom. vi. 3-5.) Office. 

6. Pardon. (Acts ii. 38; Mark xvi. 16.) 

7. Holy Spirit. (Acts ii. 38.) 

8. Faithfulness. (Rev. ii. 10.) 

THE WITNESSES— PROOF. 

1. Three thousand. (Acts ii. 37 42.) 

2. Paul. (Acts xxii. 10-16; xvi. 30.) 

3. Eunuch. (Acts viii. 35-39.) 

4. Jailer. (Acts xvi. 30-34) 

5. Cornelius. (Acts x. 44-48.) 

AN ILLUSTRATION AND EXHORTATION. 



1. 


Egyptian Bondage. 


1. 


Bondage of Sin. 


2. 


Rameses. (Starting-point.) 


2. 


Hearing. (Starting-point. ) 


3. 


Succoth. (First Day.) 


3. 


Faith. (First Step.) 


4. 


Ethan. ( Second Day. ) 


4. 


Repent. (Second Step.) 


5. 


Pi-hahireth. ( Third Day. ) 


5. 


Confess. (Third Step. ) 


6. 


Red Sea. 


6. 


Baptism. 


7. 


Song of Deliverance. 


7. 


Pardon. 


8. 


Manna. 


8. 


Holy Spirit. 


9. 


Faithful to Jordan. 


9. 


Faithful Till Death. 



(155) 




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THE HEALING FOUNTAIN. 

By Homer E. Moore. 

Text— Zechariah xiii. 1 : "In that day there shall be a fountain opened to the house of 
David, and to the inhabitants of Jerusalem, for sin and for uncleanness." 

INTRODUCTION. 

THIS passage refers to an event not then realized, but which should come to 
pass in the future — "in that day." It shall be an important event, for all of 
Adam 's race, which are saved, must somehow come in contact with that fount- 
ain. That fountain, how refreshing to the thirsty, sinsick soul I How bracing 
to the weary body! View that fountain and there you see demonstrated the 
love of God to man. 

OBJECT OF THIS FOUNTAIN. 

The object in opening this fountain was to cleanse from sin. Man sinned 
against God, and God alone can offer the terms of reconciliation. Man must be 
reconciled to God. Christ's mission into this world was to accomplish this end. 
The only way to cleanse the soul is to apply the means God has appointed. 
''What God hath cleansed, that call thou not common" (Acts x. 5). "The blood 
of Jesus Christ his Son cleansetb us from all sin" (1 John i. 7). This fountain 
is open to the world. Christ's blood was shed "for the remission of sins" 
(Matt. xxvi. 28), and no person can receive the remission of sins without com- 
ing in contact with that blood." We will see farther on how all men come in 
contac t with that blood. The opening ©f this fountain was the work of God ; 
Hence its importance. God never does anything foolishly; hence, if it had been 
possible to save man without this fountain, it never would have been opened. 
Therefore, it is necessary, and man can be saved by no other course than through 
this fountain. This is enough to show the object and importance of that foun- 
tain. 

WHEN WAS THE FOUNTAIN OPENED? 

You will notice from the text that this fountain was to be "opened to the 
house of David, and to the inhabitants of Jerusalem." What was the object of 
this fountain? It was for the cleansing of siD. What cleanses from sin? "With- 
out the shedding of blood there is no remission." Christ shed his blood for the 
remission of sins. "And every priest standeth daily ministering, and offering 
oftentimes the same sacrifices, which can never take away sins : but this man, 
after he had offered one sacrifice for sins, forever sat down on the right hand of 
God" (Heb. x. 11, 12). Christ's blood was the cleansing element;^ hence, when 
that blood was shed, the fountain was prepared or opened. Here we call your 
attention to the place. Jerusalem is the place. In the search for truth and 
knowledge we always desire to go and "drink at the fountain-head." It is, 
therefore, important to know where to find the fountain-head. Let us, therefore, 
always remember that in divine things Jerusalem is the "fountain-head." Let 
us go there and drink freely of the refreshing waters. "For out of Zion shall go 
forth th e law, and the word of the Lord from Jerusalem." 

Now, having before your mind the person and place, we call your attention 
to the exact time when the fountain was opened. Follow Jesus through his 
(157) 







ut-e^unoj ^X- 



• :.-^^^m in iii 







THE HEALING FOUNTAIN. 159 

private life and public ministry, we come to the day of his crucifixion. He has 
passed the mock trials before the courfs of earth, and is nailed to the cross. 
Suspended betweeu heaven and earth, he dies. The sacrifice has been made. 
After his death — the sacrifice made — his side is pierced, and from that side the 
cleansing blood was shed. From that side flowed blood and water, forever con- 
necting those two elements with man's salvation. Shame to the person who will 
make light of an element which sprang forth from the bleeding side of the Son 
of God. After the blood was shed he was taken down from the cross and laid 
away in Joseph's new tomb. Having now before our minds the plan — first, death, 
the sacrifice; second, bloodshed, the fountain, and third, the tomb, burial — we 
call your attention to the next division of our subject: 

THE WAT OF ACCESS TO THIS FOUNTAIN. 

As we have said all men who are saved will be saved by coming in contact 
with this fountain, the question arises: How do all men reach this fountain? It 
will be seen by the diagram that the fountain is walled on one side by the sacri- 
fice — death of Christ; and on the other by the tomb— burial. It can at once be 
seen that it depends on which side a person is on as to what course must be 
taken to reach the fountain. 

Those who lived before the time of Christ must reach the fountain through 
sacrifice. Hence we find that from the time of Adam down to Christ the people 
of God offer up their sacrifices. Day by day, month by month, and year by year 
they offered up lambs, which were typical of Christ; which could not make the 
comer thereunto perfect, but which reached forward to the time when the per- 
fect sacrifice should be made. "Without shedding of blood is no remission" 
(Heb. ix. 22). Christ's blood alone was sufficient to atone for the sins of man. 
All who were saved before the time of Christ reached the cleansing blood through 
sacrifice. 

This side of the burial and resurrection of Christ, as men approach the 
healing fountain, they do not come to the wall of sacrifice; but they come to the 
tomb — a burial. How do we reach the fountain now? By no other way than 
through a burial. What is that burial? Let the apostle answer it: "Therefore 
we are buried with him by baptism into death" (Rom. vi. 4). The apostle Peter, 
who had the keys to the kingdom of heaven, on the day of Pentecost, in answer 
to the question, "Brethren, what shall we do?" said: "Repent ye, and be bap- 
tized every one of you in the name of Jesus Christ unto the remission of your 
sins; and ye shall receive the gift of the Holy Spirit" (Acts ii. 38, revised trans- 
lation). We like this translation. It clearly places pardon beyond, or after, 
baptism. A child can understand it. There is no promise of pardon before bap- 
tism, before coming to the cleansing fountain. To illustrate, we take the setting 
apart of the common priests to their office in the tabernacle service of God. First, 
they were bathed in the laver, typical of our baptism. Second, the blood was 
applied to them, typical of our coming in contact with the blood of Christ — the 
cleansing fountain. Third, they were anointed with oil, typical of our receiving 
the gift of the Holy Spirit. Notice, it was after they were bathed that the blood 
was applied. We are baptized unto the remission of sin. When we are baptized 
we come to the place where God has recorded his name; we come to the place 
where he has promised pardon ; we have come to the healing fountain ; there, and 
only there, can we "rest on the promises of God." 



l6o THE HEALING FOUNTAIN. 

Another thought we desire to call your attention to here; that is: they laid 
the Savior away in the tomb. We must be laid in the watery grave. Questions: 
Did they bury the Savior three times? Did he arise from the grave three times? 
Did they bury him face forward? To ask the questions is to answer them. They 
laid him away. Where, then, is your sprinkling or pouring? The apostle says 
in Eom. vi. 5: "We have been planted together in the likeness of his death, we 
shall be also in the likeness of his resurrection." Where is the "likeness" in 
true immersion? Thus, dear reader, we find that the only way you and I can 
reach the healing fountain is to be buried with our Lord in baptism. 

CONCLUSION. 

And now, as we meditate upon this grand theme, we realize that our pen is 
too weak to portray to your minds the beauty, giandeur and glory of this mani- 
festation of God's eternal love. Our hearts flow out in gratitude as we see the 
world steeped in sin, and God reaching down his great arm of mercy and prepar- 
ing a way for our escape, and it is with rapture we sing: 
"There is a fountain filled with blood, 
Drawn from Immanuel's veins ; 
And sinners plunged beneath that flood 
Lose all their guilty stains." 
When we calculate the cost of this glorious fountain, nothing in this world 
to compare with it, costing the precious blood of the Son of God, and when we 
realize that that fountain is constant, and, although we live eighteen hundred 
years this side of its establishment, its refreshing strains flow to us with the 
same power that it did then, again we break out in song: 
' O Lamb of God ! thy precious blood 

Shall never loee its power, 
Till all the ransomed Ohurch of God 
Are saved to sin no more." 
As I pen these lines my mind rises above the perishing things of this world, 
and, by the eye of faith, I behold that refreshing stream, and its enchanting 
music shall ever draw me on to that haven of eternal rest. Again we sing: 
"E'er since by faith I saw the stream 

Thy flowing wounds supply, 
Redeeming love has been my theme, 
And shall be till I die." 
In this life we shall never be able to render full praise for this wondrous 
love, but in eternity we will still praise him: 

"And when this lisping, stammering tongue 

Is ransomed from the grave, 
Then, in a nobler, sweeter song, 
I'll sing thy power to save." 
Oh, friendly sinner, you who are away from God and without hope in the 
world ; you who have never drunk of that refreshing stream ; you sinsick, perish- 
ing soul, let me admonish you to come to the fountain which is still flowing for 
you. Ohl why will ye die when the crimson cross is so near by? And, as a 
parting word, we sing: 

"Oome, wash ye in the fountain pure ; 
Oome, wash ye in the stream, 
And trust the word of God so sure, 
And then you shall be clean." 




S. L Barker. 



MISSION WORK 

By S. L Barker. 



Text— Matthew xxviii. 19, 20: "Go ye therefore, and teach all nations, baptizing them 
[the taught] in the Dame of the Father, and of the Son, and of the Holy Spirit : teaching 
them [the taught and baptized] to observe all things whatsoever I have conmanded you: 
and, lo, I am with you alway, even unto the end of the world. Amen." 

THE commission of our Lord was given to embassadors after he had been made 
perfect (as regards power) through suffering. (Hab. ii. 10.) Authority 
from God is absolutely necessary for every act of acceptable worship, and also 
for every condition of forgiveness and union with him. All acts of acceptable 
worship must be authorized by the "teaching them to observe" the "all things" 
of the commission. "In vain do they worship me, teaching for doctrine the 
commandments of men," says He who taught as one having authority, and not 
as one desiring only the praise of man. The all- wise Being reserves to himself 
the right to decide how he will be worshiped, and has repeatedly refused to be 
worshiped after any manner devised by man, as in the case of Jeroboam and 
many others. We absolutely have no more right to choose how we shall worship 
than we have to choose what we worship. We are, therefore, shut up entirely 
to the teaching of inspiration, and anything else is "will worship," and dis- 
pleasing in the sight of God. No man, or body of men, however numerous, 
unanimous, pious or learned, can ever prescribe a single condition of pardon, or 
subtract one from those already given. To assume to do so is to assume the pre- 
rogative of God. None of these things can be decided by vote as expedients or 
matters of indifference. 

Nothing can be expedient, indifferent, or incidental to worship that is incon- 
sistent with our duty to either God or our brethren, or in any way transcends the 
divine law. An expedient must not only be practicable, but lawful and wise. A 
measure may be practicable, and yet not lawful; and both practicable and lawful, 
but not expedient. "It was expedient that one die for the people." Our Savior 
said: "It is expedient for you that I go away." It was lawful for Paul to lead 
about a sister, or wife, and, no doubt, practicable, but not expedient. It is not 
always wise to do a thing that is both practicable and lawful, and expediency 
determines this matter for us. It is only expedient to do a lawful thing in a 
wise and just way. It is never expedient to do a right thing in a wrong way. 
This would be doing evil that good may result, and this is prohibited. An 
example: It is both lawful and practicable to "go and preach the gospel," bat 
it would be inexpedient to take our neighbor's horse, or vehicle, without his 
consent, in order to do so. 

I knew a man, less than fourteen years ago, in the Territory of New Mexico, 
that refused a contribution of one dollar per month from a "Society" sister in 
the East, because she obtained it from her husband's pocket while he was asleep. 
In vindication she claimed that one who was so good as that might expect to fol- 
low in the wake of Elijah very soon, and that other brethren were anxious to 
receive it, and that one had instructed her to literally turn the husband's pockets 
wrong side out next time. 
(163) 



164 ^ MISSION WORK. 

It is right to visit the fatherless and widows, but evidently inexpedient to 
do so under circumstances where more harm would come to others than good to 
themselves. It is lawful and practicable to eat meat, giving thanks to God, but 
both inexpedient and sinful to do so when, in doing so, we offend, or wound, the 
feelings of even a weak brother. No one, perhaps, will care to oppose instru- 
mental music in the family, or question its lawfulness; but, if it should become 
a stumbling-block and an offense to others, then it would become highly inexpe- 
dient. For "when you sin against the brethren, and wound their weak con- 
sciences, ye sin against Christ" (1 Cor. viii. 12). Suppose a family of brothers 
and sisters living in perfect harmony and love. The younger sister conceives the 
idea of keeping up with the times and being like their neighbor Jones, and be- 
comes intent on bringing a violin into the sacred home. The anxious brothers and 
sisters remonstrate with her, but to no purpose. The instrument is introduced, 
brothers and sisters alienated, ties of family affection severed, home deserted. 
Where attaches the blame? Who did the act that caused the tears and bitter 
grief? 

In every matter to be decided by the church, or by ourselves as individuals, 
we are limited by the word of the Lord. It is right for brethren to settle diffi- 
culties, and protect each other from injustice, but inexpedient and sinful for 
them to appeal to the civil law. It is far better to suffer wrong and be defrauded 
than do wrong. (1 Cor. vi. 7.) While none can gainsay these facts, and the 
reasoning thereon, some presume to say: "Nevermind the plan, go and preach the 
gospel in any way," Paul tells the brethren in Galatia to restore the brother who 
is overtaken in a fault, "in the spirit of meekness and fear." The manner of 
restoring is as important and as authoritative as the restoration, and is a part of 
the law in the case. Paul was sent to "preach the gospel not with wisdom of 
words" ; and, in an epistle, he declares that he did not use excellency of speech 
or enticing words of man's wisdom. The manner is of divine authority, and 
Paul closely observes it, and God has chosen his own way for sending the gospel 
to the nations. 

Our merciful Father is the only infallible philosopher, and, in his kindness 
to the children of men, has given us examples of warning. The cities are set for 
an example, suffering the vengeance of God. Jude 7: "And these things are our 
example." "Now, all these things happened to them for examples, and they 
are written for our admonition" (1 Cor. vi. 11). "Brethren, be ye followers 
together of me, and mark them which walk so, for you have us for an example" 
(Phil. iii. 17). We have before us enough, though quotations might be multi- 
plied, to show what and how the servants of God did in the apostolic age. This 
is an infallible guide, and to depart from this is to presume to be wiser than the 
apostles. The only exceptions to this rule are those things which may be classed 
under the heads of means, implements and opportunities, which they did not 
have, in which are included steam, electricity, printing, etc. It is quite sure 
they would have used all these had they been available. But whatever they 
had, or could have had, and did not use, were rejected, and, consequently, are 
prohibited. They had, and used, instrumental music elsewhere, but never in the 
Christian worship. This was one of the radical changes in the worship. It was 
used in the Jewish worship, but never in the Christian. Here is the strongest 
example and precedent for us to leave it out of the Christian worship. They 



o 

in 

m 




MISSION WORK. 167 

could have founded special benevolent, financial and missionary societies besides 
the Church of the living God, but they certainly did not, and would not use them 
now for the same reason that they did not then. They had only the Church 
which the Lord founded, and nothing more, were in it, and " complete in 
Christ." If nothing more was needed then, it can not be needed now. We have 
in full what the apostles did, and how they did their work, and the repeated and 
positive command to follow their example, and thereby follow Christ. We can 
not imagine that any one can, by any possibility, improve upon the divine pro- 
cedure — copying apostolic example, having what they had so far as we can, and 
doing what they did so far as we are able, being careful to never go beyond, but 
stop where they stopped. 

The best way, then, to "go and teach all nations" is the apostolic way. We 
can not improve upon this, even if we were at liberty to try, and were possessed 
with sufficient self-conceit and vanity. If Balaam could say that he could not go 
beyond the word of the Lord, to do more or less, surely God's dealings with him, 
when he showed a disregard for the will of the Lord, should deter us from 
attempting such an experiment. If we do, we shall find our mistake, as he found 
his. 

Not long after receiving the commission from their rieen Lord the apostles 
began their work in the city of Jerusalem. In their first battle they captured 
some three thousand of the rank and file of the enemy, and in the second attack 
five thousand surrendered to the King of kings and Lord of lords — the best mis- 
sionary rally on record to date, and on the Lord's plac— a kind of home mission 
effort, as directed by the Lord. 

Philip made a missionary tour, and had great success at Samaria and in the 
desert country. Peter and John are not idle, or off attending a convention, but 
are found following the Lord's plan as contemplated in "all things" of the com- 
mission, and Peter was found passing "through all quarters," taking in Joppa, 
and hurriedly going up to the house of Cornelius at Csesarea. 

Paul began to preach immediately after his conversion, and was sent by his 
brethren to Tarsup. (Acts ix. 30.) The church at Jerusalem sent Barnabas to 
Antioch, who, in addition to giving instruction in Christian duty, "added much 
people to the Lord," thus carrying out both parts of the great commission, and, 
as a result of the preaching of Barnabas and Paul, a vast number of both Jews 
and Gentiles were builded into the church at Antioch, and here the new name 
was given the disciples as a common name, designating, in an unmistakable way, 
their relationship to Christ. 

When Agabus, the prophet from Jerusalem, foretold that there was to be a 
great "dearth throughout the world, which came to pass in the days of Claudius 
Caesar," believing this prediction, the brethren determined to send relief to the 
suffering, destitute brethren in Judea. ([ have often shed tears of joy by the 
kindness of dear brethren sending relief to myself and others, as in the drouth in 
Texas in 1886-87.) The destitution seemed to reach Judea first, and it afforded 
these brethren an opportunity to show their Christian love for their Jewish 
brethren, and their faith in God and his providence when the dearth should 
reach them. It is noteworthy that "every one, according to his ability, took 
part in this fellowship." This was sent to them by the hands of Barnabas and 
Saul, without any society, salaried president, or fecretary. With our facilities, 



1 68 MISSION WORK. 

they would have sent it by mail, as thousands of dollars are now ..being sent by 
faithful brothers and sisters who spurn all idea of an organization'outside the 
Church. Do not all moneys sent through the hands]of salaried officers lose by the 
contact? Paul says that they that preach the gospel should live of the gospel. 
But when the support was inadequate the apostle wrought wirh his hands that 
himself and those with him might not want. 

1. We have seen that God ha3 commanded that the gospel be preached to the 
nations. 

2. That they who go and preach ought to be supported. 

3. That God demands that "every one" give according to their ability, or as 
the Lord prospers them. 

4. That the giving, sending and disbursing has been done, and may at all 
times be done, without the aid of any society or organization separate or apart 
from the church. 

Around the Lord's table, upon the first day of the week, near the'shadows of 
the cross, is the best time and place for liberality, and the witnessing of the 
sufferings of our fellow-mortals tends to liberality. In these days of prosperity 
and wealth, with a pressing necessity for the gospel, there ought 'not to be an 
unsupported or idle preacher in all the Church of Christ. We ought, both 
preacher and people, to make greater sacrifices to send the gospel to the earth's 
remotest bounds, and, as fast as taught the word of the Lord, baptize them into 
the "one body," being careful to teach them to observe all things commanded, 
or required, by the Lord, ever keeping the worship pure as it came from inspired 
teachers. 

In regard to the need of the gospel none will doubt, and, as an indication of 
the pressing need in this Territory, I give a picture taken by a brother whom I 
baptized here a few years ago, and who took the risk of losing his life to obtain 
this photograph, showing to the world in general, and the brotherhood in partic- 
ular, the urgent demands for mission work,'even at "home, " and in the Territory 
of New Mexico. Let us preach as^the apostles preached and give as the primitive 
Christians gave, discarding all human societies and all human appendages to the 
worship, and do battle for our King, guided only by his revealed will, that we 
may at last be acknowledged by him, and "come rejoicing, bringing in the 
sheaves," for the harvest truly is ripe. 




**• >\ 




T. L Gray. 



TWO LEADERS. 

Acts iii. 22, 23. 

By T. L. Gray. 

THIS Scripture is selected for a foundation of a discourse on Moses and Christ, 
as the two great leaders of the two dispensations — Jewish and Christian — and 
we can see, by careful observation, a striking analogy between those great leaders. 
Moses was typical of Christ, as the text indicates. God has promised that he 
would raise up a Prophet like unto Moses. (Deut. xv. 18.) And we see its ful- 
fillment in Christ. Now, let us notice some of the points of likeness. In order 
that the reader may understand 1 the subject, we now call attention to our forefa- 
thers in the Garden of Eden. We see man rebel against this God that gave him 
his being, and he takes a square issue with his Creator. He sins, and is cast out 
of the garden. He heard a lie, believed a lie, and obeyed a lie. We see God 
withdraws his presence, and man is out of the garden, a wandering criminal, 
with the sentence of death resting upon him, and no way for him to get to the 
God who gave him his being, and enjoy the blessings of God as he did before he 
sinned. We see, then, all of the human family born out of the Garden of Eden, 
and away from the tree of life, and, consequently, lost. 

They continued out in the world to wander farther away from God in sin, till 
it is said that there is none good among us ; no, not one. "They have all gone out 
of the way." So we see all the sons and daughters of Adam in bondage to sin, 
with the devil as their supreme ruler and master. 

In the course of time God makes a promise to Abraham that in his seed all the 
families of the earth shall be blessed. (Gen. xii.) Now, we see that the descend- 
ants of Abraham had become numerous as the sands of the sea, and they were in 
bondage in Egypt, and they could not deliver themselves. The children of Israel 
(as they are now called) were in bondage in Egypt to Pharaob, and could not de- 
liver themselves ; but God has promised to bring them into Canaan, and now we see 
God calling to Moses and giving him his commission to go unto Pharaoh, and tell 
him to "let my people go." The children of Israel in bondage to Pharaoh in 
Egypt is a type of the sons of Adam in bondage to the devil in the world. Moses 
is sent of God to deliver them from bondage to Pharaoh; Christ is sent of God to 
deliver the sons of Adam. Moses went into Egypt; Christ came into the world. 
Mo?es performed miracles in Egypt; Christ performed miracles in the world. 
Moses said that "I Am has sent me" ; Christ said that his Father had sent him. 
"For God so loved the world that he gave his only begotten Son, that whosoever 
believeth in him should not perish, but have everlasting life" (John iii. 16). 
Moses convinced the children of Israel that he was sent by divine authority, and 
that he was able to deliver them by signs and wonders which he did. Jesus 
came into this world by divine authority, claiming to be the Son of God, and he 
proved to the world that he was the Son of God, and the Savior of man, when he 
came to John and was baptized in Jordan by him, and, "coming up out of the 
water, the heavens were opened, and the Spirit of God descended and abode on 
him : and, lo, a voice from heaven, saying, This is my beloved Son, in whom I am 
well pleased" (Matt. iii. 16, 17). And now he began his public teaching, and he 
"(171)" 



172 THE TWO LEADERS. 

peiformed mighty works in the presence of the people publicly, giving them 
every opportunity to test his claims. Moses at last commanded the children of 
Israel to take a lamb without blemish, a male of the first year. "And they shall 
take of the blood, and strike on the two side posts, and on the upper door post of 
the houses where they shall eat it" (Exod. xii. 7). "For I will pass through the 
land of Egypt this night, and will smite all the first-born both of man and beast" 
(Exod. xii. 12). "And the blood shall be to you as a token where you are; and 
when I see the blood I will pass over you, and the plague shall not be upon you 
to destroy when I smite the land of Egypt" (Exod. xii. 13). "And it came to 
pass that at midnight the Lord smote all the first-born in the land of Egypt, from 
the first-born of Pharaoh that sat on his throne, unto the first- born of the captive 
that was in the dungeon, and all the first born of cattle" (Excd. xii. 31). Now 
Pharaoh said to Moses, Take the children of Israel and go out and worship your 
God. So Moses called them together, and began to march out of Egypt. They 
had put their trust in Moses as their leader; they believed him, and they forsook 
Egypt, and ceased to obey Pharaoh, their king, any longer. But they obeyed 
Moses, and he led them out till they came to the Bed Sea. (Exod. xiv. 9.) Pha- 
raoh marshaled his forces and started in pursuit, and found them camped by the 
sea, and the children were afraid when they saw Pharaoh's army, and they said 
to Moses: "Because there were no graves in Egypt, hast thou taken us away to die 
in the wilderness?" (Exod. xiv. 11). "And Moses said, Fear ye not, stand still, 
and see the salvation of the Lord, which he will shew to you this day" (Exod. 
xiv. 13). "And God said to Moses, Lift up thy rod, and stretch out thine hand 
over the sea, and divide it: and the children of Israel shall go on dry ground 
through the sea" (Exod. xiv. 16). And Moses stretched out his hand over the 
sea, and the Lord caused the sea to go back, and Moses commanded them to go 
forward, and they all passed through the sea, and "they were airbaptized unto 
Moses in the cloud and in the sea" (1 Cor. x. 2). And Pharaoh and his host fol- 
lowing, came into the sea, and the waters came together, and they were all 
drowned. The children of Israel and Moses looked back and saw their enemies 
drowned, and they sang the song of deliverance from Egyptian bondage. (Exod. 
xv. 1.) Moses had led them out of bondage. They now were in the wilderness, 
and they had started to the promised land. Jesus Christ, after living the grandest 
life ever lived on earth, offered himself- as a sacrifice unto God for sin and 
uncleanness. He died on the cross of Calvary, the Lamb of God, "that taketh 
away the sin of the world." He was buried, and the third day came forth, and 
said to his apostles that "all power in heaven and earth is given into my hands: 
go ye, therefore, and teach all nations, baptizing them into the name of the 
Father, and of the Son, and of the Holy Spirit." 

Moses taught the people while in Egypt. So Christ teaches us while in the 
world in bondage to sin. We hear the God of our salvation, and we believe that 
Jesus Christ is the Son of God. As the Jews believed Moses was sent from God, 
and accepted of him as their deliverer while in Egypt, so we believe in Christ, and 
accept him as our Savior or Deliverer. The Jews ceased to obey Pharaoh, and 
began to follow Moses. We cease to obey the evil, and begin to follow Christ by 
repenting of our sins while in the kingdom of the devil. The Jews followed 
Moses to the Bed Sea, and still they wera not delivered from their enemies. We 
follow Christ by believing and repenting and confessing. The Jews were not 



THE TWO LEADERS. 173 

delivered, neither could they sing the song of deliverance, until they were all bap- 
tized unto Moses. Neither can the sons of Adam sing the song of deliverance, or 
claim the pardon of their sins, until they have been baptized into Christ. (Gal. 
iii. 27.) They that gladly received his words (of this great Prophet) were bap- 
tized for the remission of their sins (Acts ii. 38), and they can sing the song of 
deliverance, or salvation, from all their past sins, and they are all members of 
the Church of Christ, for they are all born of water and of the Spirit. (John iii. 
16.) We do not join the Church of Christ, but we are born into the Church or 
kingdom. We are translated into the kingdom of God's dear Son. How? By 
being buried with Christ in baptism. (Rom. vi. 4; Col. ii. 12.) 

The children of Israel were all in the wilderness, with Moses for their leader, 
lawgiver, priest, king and their advocate, having been baptized into the authority 
of Moses when they crossed the sea. So the children of Adam who are in the 
Church have Christ for their Leader, Lawgiver, Prophet, Priest, King and Advo- 
cate, because they have been baptized into the authority of Christ. The Jews in 
the wilderness were typical of us in the Church, the Jews under Moses, we under 
Christ. The Jews started to the promised land; we started to heaven. They had 
to cross the Jordan River; we have to cross the Jordan of Death. They had to 
hear and obey Moses; we are to hear and obey Christ in all things. To learn 
what they were to hear and do, read Exod. xx., xxi., xxii., xxiii., and, if they 
violated that law, they were stoned to death. He that despised Moses' law died 
without mercy. (Heb. x. 28.) "See that we refuse not him that speaketh, for if 
they escaped not who refused him that spake on earth [Moses], how much more 
shall not we escape if we turn away from him [Christ] that speeakth from 
heaven" (Heb. xii. 25). They were to keep the passover; they were to remember 
the Sabbath day to keep it holy. We that have been baptized into Christ are 
under Christ. We are to look into the perfect law of liberty. (Jas. i. 25.) The 
Jews were to hear the law and obey it if ever they reached Canaan. If ever we 
reach heaven, it will be by us looking into the law of liberty and striving law- 
fully. (2 Tim. ii. 5.) 

The Jews were to keep the passover in memory ef their deliverance. We are 
to remember Christ our Passover by breaking bread. The Jews were to keep the 
Sabbath day holy— every Sabbath. The church — "forsaking not the assembling 
of ourselves together, as the manner of some is" (Heb. x. 25). "On the first day 
of the week the disciples came together to break bread" (Acts xx. 7). Let us 
look, then, into the perfect law of liberty, and, by so doing, hear the voice of the 
great Prophet and see what he commands us to do, and then prove our faith by 
our works, or obedience; and, by so doing, prepare ourselves to enter the beauti- 
ful city, and meet with God our Father and Christ our Savior. The Jews became 
disobedient and fell in the wilderness while Moses was feeding and caring for 
them. Still they were disobedient and fell, till at last only, out of all that num- 
ber that crossed the Red Sea and sang the song of deliverance, two were per- 
mitted to cross the Jordan into the promised land. What was the reason? Dis- 
obedience. 

Of all those that enter the Church in this world, how many will enter the 
haven of eternal rest? "Strive to enter in at the strait gate, for many will 
seek to enter in and shall not be able." Why? Because they will not strive law- 
fully. Let us remember, dear reader, that if we fail to obey the dear Christ 



174 THE TWO LEADERS. 

while on earth, that we can not enter into heaven ; but, if we hear and do his 
commandments, we will hear him say: "Come, ye blessed of my Father." Let's 
not stop because we have been baptized into Christ, and Eay that we have done 
all that Jesus requires of us; but hear the voice of that great Prophet, who says: 
"Be thou faithful until death, and I will give you a crown of life." We have 
our choice. We can neglect to hear this Prophet and spend all of our time in 
disobedience. Jesus says: "If ye love me, keep my commandments" (all of 
them), even down to loving one another with a pure heart; keeping ourselves 
unspotted from the world ; visiting the fatherless and widows; doing good unto 
all men; meeting on the first day of every week; laying by in store as the Lord has 
blessed you. (1 Cor. xvi. 2.) Continue "steadfastly in the apostles' doctrine" 
(Acts ii. 42). But if we refuse to hear and do these things, how can we escape? 
(Heb. ii. 3.) 

Now, dear brother and sister, you know that Jesus requires these things of 
us. Then, let us do all of his commandments, that we may have a right to the tree 
of life. Dear reader, let us remember that the day is coming when we shall all 
stand before that great Prophet as "Judge of the quick and the dead." Then 
he will separate the people one from the other, as a shepherd divideth the sheep 
from the goats; he will place the goats on his left hand (the wicked), and the 
sheep (the righteous) on his right hand; and he will say to those on his right 
hand, Come, ye blessed of my Father, enter thou into the joys prepared for you 
from the foundation of the world ; but those on his left will hear him say, 
Depart from me, ye that work iniquity. "And these shall go away into ever- 
lasting punishment; but the righteous into life eternal" (Matt. xxv. 46). What 
will be the reason why Jesus will say to one, Come, and to another one, Depart? 
Because one heard and did his sayings, and the other did not do his sayings. 
(Matt. vii. 24-29.) Dear reader, let us be up and doing while it is called to-day; 
and, oh, dear reader, if you have not obeyed the commands of that Prophet, let 
me beg you, in Christ's name, to not defer it any longer, but, while you have 
the opportunity of hearing, believing and obeying the dear Christ, do not neglect 
it, but improve the time that God has given you to make your calling and elec- 
tion sure. Then, come to Christ and do his sayings, that in that great day we will 
be permitted to stand before the Judge of all the earth and hear him say: "Well 
done, good and faithful servant." Oh, dear reader, my prayer to God is that you 
may so live that you will be permitted to enter into the city, and dwell forever 
with God our Father, Christ our Savior, and with angels as our associates. May 
we all live so as to wear that crown that Jesus has promised to all them that 
honor him is the prayer of your friend and brother. I am yours in faith, hope 
and lDve. 




D. W. Nay. 



CHRISTIAN LIBERTY. 

By D. W. Nay. 

Text— 2 Corinthians iii. 17: "Now the Lord is that Spirit: and where the Spirit of 
the Lord is, there is liberty." 

BELOVED BRETHREN AND FRIENDS: Our subject, "Christian Liberty,'* 
to me is one that calls forth from my heart praise and adoration to Him who 
was sent to "preach good tidings unto the meek: bind up the broken-hearted, 
proclaim liberty to the captives, and open the prison-doors to them that are 
bound" (Isa. lxi. 1). 

Having been once a prisoner of sin, bound by the shackles of disobedience, 
locked up in the pernicious embrace of a lost world, I roamed in bondage, a cap- 
tive and a slave. But, thanks be to our merciful Father, he saw me in bondage 
unable to extricate myself. He showed me the "good way," the "highway of 
holiness," the road to liberty by his gospel. I listened, I heard, I saw, [ accepted, 
I turned and plunged into the yielding Jordan of baptism, and was washed and 
liberated from the prison-house of sin, and landed upon freedom's shore, in the 
"church of the firstborn from the dead," a child of God and of liberty. I had 
then reached the sphere in which lived the Spirit, whose mission is to comfort 
the redeemed from bondage, hence found liberty; for our text reads: "And where 
the Spirit of the Lord is, there is liberty." The negative would most positivf ly 
teach that where the Spirit of God was not, there could not be any liberty what- 
ever. 

My brethren, this verse alone ought to be plain enough to our minds that we 
could all see just how far God intended for us to go as Christians, and how much 
liberty we, the followers of Christ, could have. 

Before we undertake to do anything as a religious act, in which we are not 
fully persuaded as to its spiritual genuineness, or neglect a single practice of 
Christian duty, we should stop and meditate and see whether the Spirit of God 
will be with us or not. If he does not accompany us through the word of God, 
the gospel of our salvation, then we would have to go alone, as Christ, nor the 
Father, nor the Holy Spirit will dare to go where their Word does not. What 
an awful thing, my brethren, to leave God and his Word, and get apart from God, 
our glorified Redeemer, from the teaching of the Holy Spirit, from the life and 
practices of the martyred apostles and primitive Christians, and get alone with 
the disobedient and froward. The association of the former lends encouragement 
to our weary feet, and enchants our hearts with the halos of heavenly bliss; but 
the association of the latter begets negligence, obstinacy and bitter remorse. 

But some, yea, many, for whom Christ died, and by whose blood they have 
been made free, have become negligent in regard to their Christian duties, and 
are walking in the paths of sin, and when we, as ministers and elders, approach 
them to warn them of impending danger they often say that they are children of 
liberty, hence have perfect liberty to choose, or refuse, to do what they conscien- 
tiously believe to be right; and, when we urge them to give authority for such 
liberty, they in response say that they possess liberty of conscience, which means 
"the liberty of following any profession of religion which one pleases without 
(177) 



I78 CHRISTIAN LIBERTY. 

any control from government. " — Webster. Hence the right to worship or prac- 
tice things according to the dictates of their conscience. In order for you to 
understand just what I mean by the term "liberty of conscience," I will illus- 
trate by relating an incident that occurred a few years ago near my home. A 
fashionable lady, who belonged to one of the denominations, moved to a town in 
our county. She was highly respected, and moved in the fashionable circles of 
the neighborhood. She attended the Sunday-school and church services regularly, 
and possessed a character above reproach. It was not long, however, until the 
"pastor" of her denomination called to visit her, and invited her to take fellow- 
ship with his congregation. She promptly replied that she was willing to do so, 
on two conditions. First, that the church would not withdraw from disorderly 
members. Second, that she be allowed the liberty to attend balls in respectable 
places. The "pastor" told her that such a practice was against the rules of his 
church, and asked her to explain why she desired to have such evil practices tol- 
erated by church-members? She kindly answered by saying that she thought it 
was wrong for the church to withdraw from those that walked disorderly, because 
Christ said in Matt. xiii. 30 "to let the wheat and tares grow together until the 
harvest ;"J and that she wanted the liberty to dance in respectable society, 
because it was healthful exercise. (1) It taught her to be graceful. (2) And she 
claimed the right to exercise "liberty of conscience" in such things, as she did 
not see any harm in a respectable dance f©r culture and refinement, and her con- 
science did not condemn nor reprove her in the least for dancing. Here the 
matter ended, and the lady was taken into the membership, as no sectarian 
"pastor" ever dares to use their creed, or the Bible, to refute the authority of 
liberty of conscience. 

My hearers, what is conscience? Your answer may possibly be that it is an 
intuitive principle within man which is able to decide the lawfulness or unlaw- 
fulness of our actions. To this I demur. Were it thus, conscience, then, would 
always dictate the legal course for men and women to pursue without the inter- 
position of the gospel of our coronated Lord, which Paul says gives us the "light 
of the knowledge of Christ" (2 Cor. iv. 3, 4). No, conscience, like the mind, the 
heart and the will, can be educated to believe and practice things that are wrong, 
and very detrimental to the soul's best interest. My brethren, who owns your 
mind, your heart, your will and your life? You answer, Christ. Why? How 
did the Son ef God come in possession of these entities of yours? Methinks I 
hear you say: Because he purchased us with his own precious blood. Yes, Paul 
says in 1 Cor. vi. 19, 20: "Ye are not your own, . . . for ye are bought with a 
price." And in Acts xx. 28 we learn that the price paid for our purchase was 
the blood of the innocent Son of God. What a cost! What priceless object given 
for man's redemption! Then, brethren, if Christ purchased with his own pre- 
cious life our minds, our hearts, our wills and our lives, did he fail to give 
enough of the price of our purchase to buy our consciences also ! When Paul said 
that we Christians were not our own, did he reserve the conscience? No, 
emphatically no ! Jesus purchased us wholly, and has the legal right, as our 
exalted sovereign, to govern and control his purchased property, and, if we are 
honest with him and ourselves, we will surrender all our selfish claims to our 
Master, and allow him to direct our footsteps in each and every spiritual duty. 
But perhaps some one is ready to ask, How much liberty do Christians possess? I 



l8o CHRISTIAN LIBERTY. 

answer by saying that there is no liberty where there is no law in force. I mean 
by this statement that all the liberty that we possess is just what the law that we 
are governed by gives us. Outside of the law there can be no legal liberty. May 
I ask how much liberty do we as citizens of these United States possess? Your 
answer would be: All that the statutes give us, and no more! True. Then, how 
much liberty do we Christians possess? The only legitimate answer that can 
possibly be given is: Just what the statutes, or the law of Christ, give us, and no 
more. What liberty has the negro, the red man, or the saloonist, except what 
the law which governs them gives them? None! What liberty have I to lay down 
my neighbor's fence and pasture his field without his permission? None! Why 
not? Because my action interferes with his legal rights. True, and when any 
person does things that interferes with another's legal rights, he has gone too 
far; hence goes beyond the boundary-line of his liberty, and thereby becomes a 
transgressor, and deserves rebuke. What liberty, I aek, has any man, or men, 
to vote license, or grant them to men that they may open a saloon to sell whisky 
to my boy to ruin his soul! Would I do such a damnable thing myself! Would 
I sell, or give, to my own dear child this accursed fiend of Satan to poison his 
mind, soil his character, break the peace of my family, bring sorrow and bitter 
lamentation to his mother, and probably produce misery and shame throughout 
his future life and ruin his soul in eternity! God forbid it! Yes, common 
decency forbids such a woeful crime. Then, if I would not dare take such liberty 
to do thus to my own child, what liberty have I to do such a heinous thing to the 
children of my neighbors or fellow-citizens? None. No, sir, none whatever! 

Then, when men interfere with my legal and spiritual rights, they have gone 
too far, and passed beyond their boundary line of social and spiritual liberty. 
Now if it would be sinful for others to interfere with the legal rights of me, or 
my family, and merit rebuke for so doiig, what think ye of men and women that 
daily go beyond the infallible law of our adorable Redeemer! 

I will now call your attention to the diagram of this subject, by which I hope 
to be able to point out to you the boundary-line of our Christian liberties. On 
the leit side of the cross we can see Mt. Sinai at a distance, with the word 
"Beginning" written above it. This represents the time and place where Moses 
received the law and ordinances to govern Israel as a religious congregation, and 
by which they were to be governed until the "Shiloh come, " the Christ of heaven, 
reaching to the great atonement made on Calvary's cross, embracing a period of 
about 1,524 years. At the cross we have written the word "Ended," thus signify- 
ing the terminus of the law of Moses, with all of its ordinances. Between Mt. 
Sinai and the cross we see many ordinances, to be observed by that people con- 
tinually, without change or omission. You will also notice that I have drawn one 
line from Sinai to the cross, to represent the beginning and end of the "first 
covenant," and another similar line to mark out the beginning and close of the 
"priesthood of Levi." Thus we can readily see that Sinai was the birthplace 
of the law of Moses— its ordinances, the "first covenant," and the "priesthood 
of Levi." They all began at the same place and closed at the same time. We 
call this people the "church in the wilderness" (Acts vii. 38), and their religion 
the "Jewish religion." At the bottom of the diagram we have written "Liberty 
of the Jews," extending its limits from Sinai to the cross. Between these two 
monuments they had perfect liberty. Why? Because their law, the law of Moses, 



CHRISTIAN LIBERTY. l8l 

reached only from Sinai to the death of Christ, and taught them how, when and 
where to worship God, and, so long as they kept inside the boundary line of their 
Jaw, priesthood and covenant, they had liberty to practice all of their ordinances, 
such as sacrificial offerings, circumcision, passover supper, divers washings, 
sprinklings, the Sabbath (or seventh day), their many feasts, the service of the 
tabernacle, feet- washings, and all other ordinances belonging to their law ; but 
they did not have the liberty to omit or change a single command or ordinance, 
nor go outside of their law for anything pertaining to their religion, and, when 
they did thus, they insulted their God and their lawgiver, Moses, thereby for- 
feiting their inheritance to the land of Canaan so long as they held social and 
religious intercourse with those living outside of their religion and church 
co operation. Neither were any people outside of the Jewish Church ever allowed 
to come in and enjoy their liberties, or dictate how their work and worship 
should be carried on, without fiist complying with the law of induction laid 
down by the lawgiver. It was a perfect law to govern them as a religious body, 
and all of their grievances had to be adjusted by it, and beyond it there was no 
appeal so long as it remained in force; and by it, the law, they will be judged 
at the throne of God. 

Now let ue look at the things contained on the right of the cross. Here you 
will see the boundary lines of the law of Christ plainly drawn. They begin right 
where the law of Moses, with all its ordinances and liberty, culminates. We 
have written the word "began" on the right side of the cross, and the word 
"Omega" at the close of the New Testament. Between these two points we see 
the commands and ordinances of the "Lord's house." Inside of this territory we 
have written "Liberty to Christians." At the top the reader can see a line 
drawn from the cross to the river of death, or the time when the "last enemy 
will be destroyed." Then Christ will deliver his kingdom up to his Father. On 
this line we have written "The priesthood of Juda, " and below it we have drawn 
a similar one, to represent the beginning and the close of the "second covenant," 
under which we Christians are walking, and to which we should show honor by 
our unfeigned allegiance in our daily deportment. Inside of these boundary-lines 
Christians have perfect liberty to teach and practice everything therein ; but 
when we dare go beyond these heavenly ordained boundaries, we go beyond our 
liberties, hence become transgressors, and thereby offend the great Author of 
Christianity, and thereby forfeit our claims as inheritors of the heavenly Canaan. 

As before stated, the Jews had perfect liberty to build altars and offer burnt 
offerings thereon to God; to practice circumcision, and the divers washings and 
sprinklings, feet washings, passover suppers, and the seventh day; but suppose that 
Christians would go beyond the cross into "Moses' house," and teach and prac- 
tice any, or all, of those things, what would be your judgment toward such con- 
duct? Would you say that they had not gone beyond the law of Christ, and 
beyond their liberty? The law of Christ, James says, is a "perfect law of 
liberty" (Jas. i. 25). Why perfect? Because its Author was perfect. (See 
Heb. v. 9.) No, brethren, if we go beyond the law of Christ, we go beyond our 
Christian liberty, or if we neglect to extend our Christian efforts to the utmost 
bounds of Christ's kingdom, we fail to utilize our liberty as disciples of the 
lowly Nazarene. 

Inside of Christ's Church we have perfect liberty to preach Christ as our only 



1 02 CHRISTIAN LIBERTY. 

Savior, Priest, Lawgiver and King ; hence can teach faith in him, repentance 
from sins, less animal sacrifices, confession of his holy name (or authority), and 
a burial in the ordinance of baptism. Then we can safely teach that when a per- 
son observes all of these commandments with a sincere heart that such a one has 
been born into the family of God, and is heir of salvation. Then we can teach 
and practice all the commandments and ordinances in the "Lord's house" with- 
out fear of the disapproval of him who sealed this covenant with his blood. 

Friendly reader, we have the liberty to "pray in the spirit, and with the 
understanding," "to sing psalms and hymns and spiritual songs, to make melody 
in our hearts," "worship God in spirit and in truth," to meet on the first day 
of every week to commemorate the death of our risen Redeemer by observing the 
communion of his body and his shed blood ; then it becomes'our duty to contrib- 
ute into the Lord's treasury as he has prospered us, and to visit the sick in 
their afflictions and administer to their needs, and ever walk the stairway of 
faith, laying hold of the soul's great anchor which is the Christian's hope. (See 
Heb. vi. 18, 19.) In all these things we have perfect liberty to practice them, 
and employ them all to our own spiritual benefit, but we have no liberty what- 
ever to disarrange, misapply, omit or slight in the least one single commandment 
found in this perfect Jaw of liberty. 

My kind reader, look once again at our diagram. On the outside of the 
boundary-line of Christ's kingdom we see many things that the world calls amuse- 
ments, such as church fairs and festivals, Christmas trees, instrumental music in 
the worship, modern Sunday-schools, modern missionary societies, with all of their 
sectarian paraphernalia and parasites, such as the C. W. B. M,, the Y. P. S. C. E., 
with other things such as parlor balls, dancing, play parties, progressive euchre, 
gambling, horse-racing, drunkenness, fornication and blasphemy, which found 
their origin outside of the perfect "law of liberty, " and are practiced often by the 
most incorrigible sinners opposed to the infinite rule of the One whom David 
said was "the chiefest among ten thousand, and the one altogether lovely." 
Now, I again ask, What liberty has the Christian to cross the gospel line, and get 
the fair, festival, the instrumental music, or any other thing outside of "the 
perfect^ law of liberty," and drag them into the Church of the living God and 
worship of Christ in order to gratify their carnal desires? It would be going 
beyond the law of Christ, hence a transgression, for the word "transgress" 
means to "go or pass beyond." Then it would be a sin to do so, as "sin is'the 
transgression of the law" (1 John iii. 4). 

Oh, what sad and untold suffering the true saints of God have and are under- 
going on the account of these ungodly practices being thrust in upon them by 
those who claim to be the children of God, "but whose god is their appetite, 
who love earthly things," and love the creature more than our adorable Creator. 

When I look around and see all the division, strife and bitter lamentation in 
the congregations of God's people, brought about by the introduction of these 
worldly amusements, I am made to ask: Lord, how long! Oh, how long will 
these sad things endure! Is it possible that the all- seeing eye of our heavenly 
Father will allow these cruel, ^yea, cursed, persecutions of his children pass by 
unnoticed! No, my gentle reader. No!! There is an awful judgment awaiting 
all such ungodly souls who have trodden under their feet the law ofChrist, and 



CHRISTIAN LIBERTY. 1 83 

with pernicious hands have brought into the Church of the "first-born" "these 
damnable heresies." 

Then, dear brethren, let us with unfeigned hearts, holy hands and heroic 
patriotism respect our freedom in Christ, and revere the name (or authority) of 
him who bought us, and always do as Paul commands us, to "stand fast, there- 
fore, in the liberty wherewith Christ has made us free, and be not entangled 
again with the yoke of bondage" (Gal. v. 1). 

Why, oh, why, should I so earnestly plead with you, my brethren, to respect 
and live inside the "perfect law of liberty" I It is this, dear people and fellow- 
travelers to the judgment-seat of Christ. James informs us, one and all, that 
we shall be judged by this "perfect law" when time and opportunities for our 
reformation will have been lost in the tomb. (See James ii. 12.) But we that 
are in Christ Jesus look forward to the time when we shall be delivered from 
this bondage of mortality. Then we shall be free from all aches and pains, where 
sorrow and lamentation shall have taken their eternal flight from our ransomed 
souls, and where we will enjoy the peaceful rest of the children of endless happi- 
ness ; and while the years of eternity may come and go, yet we can walk in all the 
liberty of heaven's sweet home. Then we shall have been delivered from 
every desire to teach or practice things that are not contained in the gospel of 
God's dear Son, or go outside of the "perfect law" of liberty for any item of 
faith or worship; then Zion will bring forth her children to God with gladness, 
and then the "by and by" will be sweet to our souls. 

In conclusion, let me exhort you, dear brethren, to "be steadfast and unmov- 
able, always abounding in the work of the Lord, forasmuch as ye know that your 
labor is not in vain in the Lord" (1 Cor. xvi. 58). And may the promises of 
God incite us to greater activity and brotherly love, and cause us to forget the 
few afflictions of this mortal life, and enthuse us to press onward toward the 
"goal" of our Christian race. Look up, dear brethren, far above the storm- 
clouds of mortality, into that "fair haven" of the soul, where God will wipe 
away all tears from our eyes, and where our weary feet will rest forever. 'Tis 
there we shall meet our loved ones gone before, and then we shall enjoy their 
associations throughout the cycles of a never-ending eternity, no more to say 
farewell at the "turbid river, " nor take the parting hand, but, oh, blessed 
thought, we shall part no more ; no, never ! 

But before I close I want to ask you, friendly sinner, you whom Christ died 
to set free and save your soul from the bondage of sin, have you ever stopped to 
meditate on your own precious life, your soul's eternal interest, and the value 
of heaven's enchantments! lonely mariner on "life's fitful sea," do you real- 
ize that you are a slave, "sold under sin'M A prisoner doomed to endless ban- 
ishment of misery, shame and eternal woe I Walking in the path of sin, down, 
down into the jaws of death, without God, and without hope of a glorious rest I 
precious soul, awakel arouse!! from thy spirit's slumber, for the "Sun of 
righteousness" hath arisen, and is throwing his refulgent rays upon thy poor, 
benighted heart, warning thee that thy days and thy opportunities are passing 
swiftly from thee never to return. Come! yes, hasten now to him for freedom, 
for Christ has said: "Ye shall know the truth, and the truth shall make you 
free" (John viii. 32). Then, why longer trust in thy iridescent dreams, and the 
halos of an imaginary nonenity which will lead your precious life into the vortex 



184 CHRISTIAN LIBERTY. 

of eternal punishment; but come now to him who shall "judge the quick and the 
dead at his appearing," and be liberated from the prison house of sin, and be 
translated, by faith, repentance, confession and baptism into the name of the 
sacred Trinity, into the "glorious liberty of the children of God. " "The Spirit and 
the bride say, Come. And let him that heareth say, Come. And let him that is 
athirst come. And whosoever will, let him take the^water of life freely" (Rev. 
xxii. 17). Blessed invitation. Amen. 



RIGHTEOUSNESS IN CHRIST. 

By D. W. Nay. 

IN reading the Psalms of David my mind is often carried back to the life and 
character of their author, as given to us by the sacred historian. Here I pause 
to meditate and study the biography of this sweet singer of Israel, who arose 
from the humble avocation of a shepherd's boy to the throne of the then greatest 
nation upon the earth. 

His was a life of marked interest from the time that Samuel made choice of 
him of all his brethren to be king over Israel until he passed into the shadow of 
death. 

When God chose him to rule his people he selected a "man after his own 
heart, " although in subsequent years David made a few grievous mistakes, for 
which he bitterly repented; yet we can see some excellent characteristics beau- 
tifying his life of toil, zeal and heroism. Though one of the bravest and most 
successful soldiers that ever entered into the conquest of war, still he was as 
humble as a child, and as tender and sympathetic as the most devoted mother. 
While he was a man of great determination and will power, yet his greatest 
delight was to serve his Creator in reverence, and live for the happiness and bene- 
fit of his brethren. When apart from the world, and alone with God, David 
could see his weakness and his inability to walk in all of wisdom's ways without 
the assistance and guidance of him whose eyes are ever looking incessantly on all 
that we do or say. In the eighth Psalm David, no doubt, was contrasting the 
weakness of man with the unlimited power of the Builder of the heavenly orbs, 
which from time immemorial had traveled their trackless orbits with such grace, 
rapidity and perfect harmony, witho it ever colliding with a sister world, or 
swerving from a single service that their wise and systematic Creator had 
designed them to perform. While thus viewing the systematized works of God, 
and the unity of the inanimate spheres, he turned his attention toward poor, 
rebellious and ungrateful man, who was created in the likeness of Jehovah him- 
self, and was placed in the long-lost Eden as his primeval home, surrounded with 
nature's loveliest enchantments and the most perfect innocence and bliss. But, 
alas I in an unguarded moment he got apart from God. He siuned! he fell! thus 
bringing the sorrow and bitter lamentations to his own soul, and handing them 
down in his nature to all subsequent generations. 

Realizing his finite prostration, and the all-sufficiency of God's fostering arm 
to lead the downtrodden, helpless soul from the barren deserts of sin into the 
green pastures of spiritual safety and nourishment; also remembering how often 
he himself as a shepherd led the sheep from danger and from want into pastures 
green, where the sparkling brooks and ereen carpeted earth supplied their every 
need, and contrasting his former occupation as a shepherd with the great Shepherd 
of the soul, he exclaimed in wonderful eloquence the confiding language of the 
twenty-third Psalm, which reads: "The Lord is my Shepherd; I shall not want. 
He maketh me to lie down in green pastures: he leadeth me beside the still 
[quiet] waters. He restoreth my soul: he leadeth me in the paths of righteous- 
ness for his name's sake. Yea, though I walk through the valley of the shadow 
(185) 



1 86 RIGHTEOUSNESS IN CHRIST. 

of death, I will fear do evil: for thou art with me; thy rod and tby staff they 
comfort me. Thou preparest a table before me in the presence of mine enemies: 
thou anointest my head with oil; my cup runneth over. Surely goodness and 
mercy shall follow me all the days of my life: and I will dwell in the house of 
the Lord' forever." 

We, with David, can also say that the Lord is our Shepherd; and, in order 
that we Christians should know just who the Lord is, our blessed Master said in 
John x. 11 that he was that Shepherd; and, when we fully understand what his 
characteristics are, then we will fear no evil so long as he leads the way. This 
Shepherd is called a "Lamb without blemish and without spot." "A man of sor- 
rows and acquainted with grief. " He was obedient, meek, lowly, humble, guile- 
less, merciful, faithful, harmless, undefiled, helper, physician, healer, refiner, 
exemplar, teacher, feeder, "restorer and purchaser. With such blessed character- 
istics to adorn the life of our coronated Shepherd, we are willing, like the dis- 
ciples of old, to follow wheresoever he leadeth. 

But some may ask, How does the Lord lead his people? What are the means 
used in order to lead people into the paths of righteousness? The word "lead" 
is a transitive verb, and means "to guide or conduct by showing the way; to 
direct; as, the Israelites were led by a pillar of cloud by day, and by a pillar of 
fire by night. "—Webster. If this be true, then God is whully responsible for the 
means used in leading man from bondage to the liberty of the saints of light. 
This being true, then God can not be held responsible should men and women 
refuse to accept of his plan, and estrange themselves from heaven and immortal 
bliss. 

In order for God to lead people from captivity to freedom's shores, three things 
are absolutely necessary on the part of man. 1. His mind must be educated. 2. 
His affections must be reached. 3 His will must become submissive. Then, and 
not till then, will man be Scripturally led by the Lord. 

Mr. Webster's definition of this term necessarily carries our minds back to 
the time of the bondage of the Israelites in the land of Egypt, and causes us to 
inquire how they were led from slavery to freedom. 

We shall now invite the reader to go with us to Genesis xlvi., and see when the 
Israelites went down into Egypt. When Jacob and his family migrated to Egypt 
be went as a free man, and was treated with great kindness by the king of that 
country, who gave to the Israelites for a possession the land of Goshen, located 
in the northeast portion of Egypt. (Gen. xlvii. 11-27.) 

But later on another king was enthroned, who was a tyrant, heartless, and 
respected not the covenant made to Israel by his predecessor, but so brutal was 
he that he enslaved the children of Israel in the most cruel manner; even com- 
manded that all the male children of the Israelites should be slain as soon as they 
were born. (Exod. i. 22 ) At the close of 215 years from the time that the chil- 
dren of Israel went down into Egypt, God determined to lead them from the 
shackles of tyranny to the promised land of Canaan. Just 430 years after the 
promises given to Abraham in Mesopotamia (see Gen. xii. 1-3; Gal. iii. 17), 
God introduced the means to liberate his people from Pharaoh's despotic servi- 
tude. 

^ Let us now notice the means used by the Lord to lead the Jews from Egypt 
to Canaan. In Exod. xiii. 21, 22 and Neb. ix. 12 we learn that the Israelites were 



IOO RIGHTEOUSNESS IN CHRIST. 

led by a pillar of cloud by day, and a pillar of fire daring the night; and in Psa. 
lxxvii. 20 David said that they were led by the hand of Moses and Aaron. Yet 
God said that he led them for forty years. (See Exod. xiii. 18; Deut. viii. 2.) 
While there is no contradiction in these statements, yet they teach us that God 
used all of these means from the beginning of the journey to Canaan until they 
reached the promised land. God never changed his mode of leading Israel dur- 
ing all their travels to suit the wishes of any of that great number. Neither will 
he change his manner of leading people in this era from the bondage of sin into 
the heavenly Canaan. 

My kind reader, we now invite your attention to the chart which I have 
drawn to illustrate this sermon. The lower part of the diagram represents the 
journeyings of the Israelites from their bondage in Egypt iDto the land of Canaan, 
while the upper part represents the travel from the bondage of sin into the heav- 
enly Canaan. In studying these two illustrations we can see a close similarity 
between the travels of these two nations from bondage to freedom. 

Now let us notice the analogy of the two people; then we can better under- 
stand the chart, and the important thoughts of this discourse. 

First, let us notice the cause of the bondage as represented at the left of this 
chart. Prior to this bondage the children of Israel dwelt in Palestine, free from 
the shackles of slavery, but, owing to a great famine in their country, they went 
into Egypt in order to obtain food to supply their needs. In going down into 
Egypt they chose their own route to get to that country, not knowing what would 
befall them there. Even so men and women choose their own way into the bond- 
age of sin, not realizing what that departure may cost their poor souls in subse- 
quent times. Man may take the liberty of exercising his own thoughts and 
choosing his own way into sin, but when once enslaved and in bis fallen condition 
unable of himself to extricate his soul from its servitude, then he realizes his great 
need of a helper to lead him out of the thralldom of disobedience. If man had 
the ability to choose his way into sin, and also his way out of sin, then he would 
need no assistance from God whatever; hence could save himself from the vortex 
of eternal ruin. But such is not man's ability; while he may, and does, choose 
his own course into sin, yet God alone has the power to direct his feet into the 
way that leads to forgiveness and spiritual freedom. 

To illustrate: A man may choose his own way to transgress the law of this 
State; but, when once done, the judge of that broken law does not allow him to 
say how the wrong should be made right, but permits the statutes which he has 
dishonored to say what the terms of reconciliation shall be. Even God has said 
that his thoughts are not our thoughts, neither are our ways his ways, for as 
the heavens are higher than the earth, so are his ways higher than our ways, and 
his thoughts higher than our thoughts. (See Isa. lv. 8, 9.) 

As before stated, when the children of Israel went down into Egypt, they 
chose their own way to reach that country, but, when they became bondsmen to 
another ruler, they saw their inability to select their route to lead them out of 
slavery; hence God, in his infinite love and mercy, chose the way that they 
should travel to free themselves from the environment of tyranny. 

The dotted line at the top of the lower illustration, running from Beersheba 
to Egypt, shows the way that the Israelites traveled in going into Egypt, and the 
lower line maps out the way that God chose to lead them back to Canaan. 



RIGHTEOUSNESS IN CHRIST. 1 89 

In order for the Israelites to be led intelligently, God selected the meekest 
man of all earth to superintend this great journey. Here we again see a striking 
analogy between Moses, the great leader and lawgiver of the Jews, and Christ, 
the divinely appointed Leader and Lawgiver of the Christian. In Deut. xviii. 
18, 19 the Lord said that he would raise them up a Prophet like unto Moses, and 
that he (Christ) should speak unto them all that the Lord commanded him to 
speak. (See also Acts iii. 22, 23.) He also said that the soul who refused to 
hear this Prophet (Christ) in all things should be destroyed. 

Let us now notice the analogy between Moses and Christ. Moses was born 
of parents in bondage. Christ was born of parents living in "the bondage of 
sin." When Moses was a babe a king sought to destroy his life. When Christ 
was a child his life was sought by a king. By the providence of God Moses' life 
was preserved. By God's providence the life of Christ was protected. Moses 
never was in bondage, neither was Christ. Moses became a leader to lead his 
people from bondage; so did Christ. Moses was transfigured; so was Christ. 
Moses became a lawgiver and an interceder ; so did Christ. Moses was Israel's 
great exemplar; so Christ is our great exemplar. Moses' law could not be added 
unto or diminished in the least; neither can we interfere with Christ's law with- 
out forfeiting our inheritance in the heavenly Canaan. Israel all had to follow 
the footsteps of Moses in order to reach the Canaan ; even so we all have to walk 
in the footprints of Jesus in order for us to reach the heavenly Canaan. Moses 
died before he reached the earthly Canaan. Christ also died before he reached 
the heavenly Cauaan. 

Mases was called direct from God to assist poor, helpless Israel to free them- 
selves from their yoke of bondage. Even so God called Christ to come to this sin- 
bound world, and assist poor, helpless sinners to throw off the cruel yoke of sin. 
Moses went and taught the people, and showed them God's wonderful power in 
miracles. Even so did Christ. Moses led the people intelligently and submissively 
to the Red Sea, which was the boundary-line of Israel's bondage. Even so Christ 
led the way to the waters of baptism, the boundary- line of the bondage of sin. 
No one of the Israelites were allowed to go a different route to Canaan than the 
way traveled by Moses, or choose a different mode of baptism than the one 
observed by him ; neither are we allowed by infinite wisdom to travel a different 
route, or choose a different mode of baptism, than that observed by our blessed 
Christ in order to reach the Canaan above. When the Israelites reached the Red 
Sea, Paul said in 1 Cor. x. 1, 2 that they were all baptized into Moses. While 
the King James' translation reads that "they were all baptized unto Moses, in the 
cloud and in the sea," yet the phrase, "baptized unto Moses," does not convey 
the proper idea of the Jehovah as pertaining to this wonderful transition of the 
Israelites from the servitude of Pharaoh into the service of their new leader and 
lawgiver. The word "unto" does not denote the passing from one state, or con- 
dition, to that of another, but simply means to come to, to approach. This was 
not the object of the God of Israel in having them pass through the Red Sea, but 
to liberate them from bondage, and place them under the command of Moses. 

I will give you the exact language of the Emphatic Diaglott on 1 Cor. x. 1, 2, 
which is much better English, and presents to our consideration the correct idea 
of God's design of the deliverance of tbe children of Israel. "For I wish you not 
to be ignorant, brethren, that our fathers were all under the cloud, and all passed 



I90 RIGHTEOUSNESS IN CHRIST. 

through the sea, and that all were immersed into [els] Moses in the cloud and in 
the sea " The preposition "into" here follows the verb "baptized," and denotes 
passing from one state, or condition, into that of another; and certainly that was 
the case of the Israelites when they were separated from their bondage by the 
yielding waters of the Eed Sea. We have the same phraseology of speech in 
Gal. iii. 27. Here Paul says: "For as many of you as have been baptized into 
[eis] Christ have put on Christ. ' ' Thus we, like the children of Israel, are freed 
from our bondage to sin, and are translated into a new dispensation and com- 
mand of our Leader, Christ. 

But how were the Israelites baptized? Why, Just like Moses. How should 
people be baptized now? I answer, just like Christ's baptism. But how was 
Moses baptized? The Bible says that the sea divided, and Moses and the people 
went down into the channel between the walls of water, and then the cloud which 
was in front of them passed back over them, thus covering and concealing them 
from the eyes of their enemies. (See Exod. xiv. 19, 20.) But, says one, did not 
a "strong wind blow from the east" while they were in the'midst of the sea? If 
so, might not the wind have blown sprays of water upon the heads of the Israel- 
ites, thus sprinkling them? Yes, there was a "strong] east wind that blew all 
night" (Exod. xiv. 21), but the wind was to divide the waters, and did its blow- 
ing before the people went into the sea. But Moses, who was an eye-witness of 
that memorable occasion, said that the walls of water were congealed (frozen). 
(Exod. xv. 8.) This congealing of the waters" forever sets aside the sectarian 
idea of sprinkling at the Red Sea. 

Having ascertained that Moses was buried in baptism, and that Israel was 
buried with him in their baptism, our attention is now called to the baptism of 
Christ and his followers. My reader, do you ask how Christ was baptized? Is it 
possible that the Lord, who so minutely described the baptism of the great leader 
of the Israelites and his followers, would leave the baptism of his Son and our 
Leader so obscure that we can not clearly decide how he was baptized, or how to 
be able to imitate his righteous example? I answer emphatically, No! First, we 
see our blessed exemplar go to the Jordan, where John the Baptist was baptiz- 
ing, and demand baptism at his hands. They then went down into the water 
and John baptized him: and as they were coming up out of the water, lo! the 
heavens were opened, and the Spirit descended in the bodily shape of a dove, and 
alighted on him with an accompanying voice, saying: "This is my beloved Son, 
in whom I am well pleased" (Matt. iii. 14-17; Luke iii. 21, 22). Thus confirm- 
ing with a miracle the baptism of Christ, which was an immersion of the whole 
body. Never did God ever confirm sprinkling or pouring as modes of baptism, 
as they both originated in the minds of fallible men. But, says one, you have 
not yet proven that Christ was ever immersed I Think not? Let me ask of you, 
my friends, was John a Baptist preacher? If so, did you ever hear of a Baptist 
preacher sprinkling or pouring water upon any person? I never did, and I pre- 
sume you never heard of such an act. Again, Paul says in Col. ii. 12 that we are 
"buried with him [Christ] in baptism." Now, if Christ had never been "buried 
in baptism," no person could be buried with him in baptism, as the preposition 
"with" denotes parallelism in regard to our bap' ism. Looking at Christ's bap- 
tism as a burial, it resembles the baptism of Moses at the Bed Sea; otherwise 
there would be no analogy between the two baptisms at all. 



RIGHTEOUSNESS IN CHRIST. I9I 

After we cross the Ked Sea we see the Israelites wholly dependent upon the 
wisdom and bounties of God for their every need. As we follow their pathway 
we come ti where God gave them bread from heaven (the manna), which was 
their daily bread until they reached the land of Canaan. (Josh. v. 12 ) God 
also gave them drink to supply their thirst. (Neh ix. 20.) He also gave them 
a law to regulate their worship throughout their entire dispensation, and posi- 
tively forbade any one to change it in the least. (See Deut. iv. 1, 2.) 

Moses also said: "Thy raiment waxed not old upon thee, neither did thy foot 
swell these forty years" (Deut. viii. 4; Neh. ix. 21). Thus God provided for 
them until they reached their own land, where they could live on the resources of 
the long-promised Canaan. 

Even so, brethren, after we cross the waters of baptism we must wholly 
depend on God f jr all our spiritual bread, which is the word of God, which we 
should daily receive in order to strengthen us for the journey to Canaan's fair 
land. We also must partake of that spiritual drink which the Lord said was the 
Holy Spirit (John vii. 37, 39) ; which means for us to possess the Spirit of God 
in our hearts, and to ever drink from that spiritual fountain, so that we will 
exhibit the spirit of humility, meekness and submissiveness that characterizes 
the true worshiper of God. Yes, Jesus said: "Blessed are they which do hunger 
and thirst after righteousness: for they shall be filled" (Matt. v. 6). In the lan- 
guage of our ri^en Redeemer, 'let our meat and our drink" be the doing of our 
"Father's will." 

As the Jews had to go to Mt. Sinai to receive their law from Moses, their 
leader, even so we go to Mt. Zion to receive our law from Christ, our Leader. 
This law is also unchangeable, and regulates all of our duties and worship that 
we owe Gud. And as the worship of the Israelites never changed throughout all 
their journeys, even so we dare not change our worship, given to us more than 
eighteen centuries ago. As the raiments of the Jews were worn during all their 
travels, even so we must wear our garments of righteousness throughout our 
entire journey to the celestial Canaan. How beautiful the analogy of these two 
great religions. 

My brethren, I have denominated this heavenward way "The Highway of 
Holiness," and on this "strait and narrow way" we san see plainly the "foot- 
steps" of Jesus leading from the land of bondage into the heavenly land We see 
his footprints in the Jordan of baptism, in the homes of the lowly, at the bedside 
of the sick, at the grave of the dead, at the communion service. Again, we fol- 
low his steps up to the cross, and on to the turbid river of death we see his 
blessed footprints leading through the "valley and shadow of death"; thence 
onward and upward through the arched sky we see his pathway, until he reaches 
the throne of heaven, and is seated thereon to intercede for his people. O blessed 
Redeemer! Hail, royal Conqueror! Thou who visited this world of sin, and gave 
to us such a glorious example of servitude! Thou who explored the dark domains 
of the sleeping dead, and broke death's cruel chain! Thou who hast arisen to 
immortality forevermore. To Thee, Shepherd of my soul!*I flee for food, for 
drink, for pasture and for protection. In him I shall not want; he maketh me to 
lie down in green, or fruitful, pastures, the Church of the Son of God. 

This Highway of Holiness I have placed upon three great pillars, viz. : the 
Cross, the Wisdom of God, and the Justice of God, hence will stand the storms 



I92 RIGHTEOUSNESS IN CHRIST. 

and trials of this mortal life. Brethren, let us ever remain under the Shepherd's 
watch-care, until we shall have reached the "home of the soul," where the 
"wicked cease from troubling and the weary will be at rest." 

But, precious souls who are outside of this "Highway of Holiness," look at 
that long, crooked road beneath this "highway," which leads to eternal night! 
Upon this way many have traveled, expecting to leave it and come to the "High- 
way of Holiness" ere they reached death's dark river. But alas! alas!! they 
traveled along amidst the gospel's glorious souDd, amidst prayers, exhortations and 
tears, until they, in an unsuspecting moment, plunged into the awful abyss of 
endless misery, shame and bitter lamentations. Come, sinner, come to Christ, 
to the footprints of Jesus; to the "new and living way" consecrated for us 
through the death of God's precious Son. 

Then, when life's sun will have set forever beneath the western horizon of 
time, we can look over life's battlefield and see trophies obtained for the Master 
in the great struggle for truth and righteousness, which will secure for us a hope 
to an immortal crown, b?yond this vale of sorrow and death. 

Then onward, upward let us climb, 

To reach the highest plane, 
Till one another's hearts entwine 

In love to Jesus' name. 

Pair Canaan's land I loDg to see 

When earthly toils are o'er, 
And join that glorious jubilee 

With those who've gone before. 

Press on, my brother, sister dear, 

Nor lay thine armor down ; 
Christ's blessed name always revere, 

And fight to win your crown. 

And now, dear brethren, pray for me, 

That I may faithful prove, 
So when I cross life's fitful sea, 

I'll reach that home above. 




J. C. Glover. 



THE KINGDOM OF TIME. 

By J. C. Glover. 

DEA.R READER: With grateful heart to a loving Father for tender compas- 
sion and glorious favors, I dip my pen in the inky fluid, and begin what is 
to me a solemn task ; for, as I look upon the chart which my feeble pen has 
drawn, *to my mind come the questions: Whose eyes will scan these pages, and 
whose mind will find food for meditation in what they here see and read? Space 
will not admit of more than outline thoughts, and, as you read, please meditate 
(read between the lines), and may you be profited thereby is my prayer. 

In this we deal with time, and with things that concern us in time, but for 
eternity. "Kingdom" is expressive of territory and subjects, over which a king 
or prince rules. In time we find three kingdoms, the first of which we represent 
on the chart by the large, or outside, circle. This is the kingdom of nature. 
God created the heavens and the earth. (Gen. i. 1.) The heavens are his thron* 
and the earth his footstool. And as God is good and pure, his kingdom is ft 
kingdom of purity. God created man in his own image and pronounced hinv 
"very good." (Gen. i. 26, 31.) Thus we are led to the conclusion that man in a 
state of nature, the kingdom of nature, the kingdom of God, is innocent, and 
thus the infant is a subject of the kingdom of nature. Dying in that condition, 
it is fit for citizenship in the eternal kingdom, or the kingdom ©f God in eternity. 
Although God created man in his own image, and thus "very good," possessing 
spirit (Zech. ii. 1), and being a child of God (Heb. xii. 9), yet man lusted (Jas. 
i. 12-15), sinned (1 John iii. 4), and was cast forth from his presence. (Gen. iii. 
1, 24. ) Thus man by sin ceases to be innocent, and by sin ceases to be a servant, 
or a subject, of the kingdom of nature. (John viii. 34; Eom. vi. 16.) As man, 
by committing sin, becomes the servant of sin, thus he becomes a subject of the 
author, or father (1 John viii. 44), of sin. He is the spirit that worketh in the 
children of disobedience. (Eph. ii. 2.) He is the power of darkness (Col. i. 
13), and, as such, his government is the "kingdom of darkness," as illustrated 
by the smaller circle in Chart No. 1. 

In the kingdom of darkness there are guilt and condemnation. Guilty man in 
a state of condemnation can not save himself. The devil will not save him, and 
thus there is no salvation in the kingdom of darkness, being no salvation in the 
kingdom of darkness. If the sinner is ever saved, he must be "delivered from 
the power of darkness." When thus delivered he passes from the power of dark- 
ness into the "kingdom of God's dear Son" (Col. i. 13). This kingdom is rep- 
resented in the chart by the square inside the large circle. Our reason for repre- 
senting this kingdom by a square you may learn by reading Ezek. xl. 3-23; Rev. 
xi. 1. This kingdom, into which Paul and the Colossians had been translated, 
and in which the beloved apostle John was a brother (Rev. i. 9) of all of "like 
precious faith," is the "kingdom of Jesus Christ." As the kingdom of Jesus 
Christ, "Jesus is King." (See Jer. xxiii. 5; Acts ii. 36; Acts v. 31; Rev. i. 5 
and xvii. 14.) As King, Jesus has all power. (Matt, xxviii. IS.) He has the key 
to open and close. (Isa. xxii. 22; Rev. iii. 7.) By this key he has opened the 
way of translation. (See Mark xvi. 15, 16; Acts ii. 38, etc.) By same key he 
(195) 



THE KINGDOM OF TIME. 1 97 

closes. (See Mark xvi. 16, last clause.) The gospel is that key. (Rom. i. 16.) 
Do you believe? Have you obeyed, and been made free from the kingdom of sin? 
(Rom. vi. 17.) Diligence in climbing the ladder of Christian life is necessary to 
continued honorable citizenship in the kingdom of King Jesus. (2 Peter i. 5, 
11.) He that honors his King is a worthy subject. He that honoreth not the 
King is an unworthy subject. That man yonder in the prison, who was sent 
there by our Government for his meanness, is still a citizen of this Government, 
although he has not the ease of conscience and the rights or liberties that honor- 
able citizens have. Have you once become a citizen, then are you yet a citizen, 
for the "casting-out" day has not yet come. (Matt. xiii. 41.) My brother, are 
you honoring our King? If so, then by and by, when the hour of our departure 
comes (2 Tim. iv. 6, 7), then can we enter the unseen, with grand assurance that 
the rest (paradise) of our God awaits us, and all the faithful in Christ, with all 
of the innocent of earth, who have answered the summons of death. 

Look once again at our chart and mark the path and the destiny of the 
"unfaithful." There is no advance upward and onward there, but a standstill for 
a season, and then a downward dash, and then a lifting up of the eyes in the 
place where the Lord reserves the unjust until the day of judgment, to be 
punished. (Luke xvi. 19, 31; 2] Peter ii. 9.) Dear reader, are you out of 
Christ? Then are you in darkness, and Jesus has never promised to save you 
while you remain out of his fold. Just here I will submit a few syllogisms as 
suggested by our chart. 

I. First. All mankind are by nature subjects of the kingdom of nature. 
Second. The kingdom of nature is a kingdom of innocency and purity. 
Third. Therefore, all mankind are by nature innocent and pure. No 

depravity here. 

II. First. The devil is the author of sin, and ruler among the powers of 
darkness. 

Second. All who commit sin, and live therein, are subjects of the king- 
dom of darkness. 

Third. Therefore, all who commit sin are by practice depraved, corrupt 
or sinful. 

III. First. The kingdom of Christ is righteousness, peace and joy in the 
Holy Spirit. 

Second. All who yield themselves to Christ and his righteousness are 
accepted of him. 

Third. Therefore, all who obey Christ are subjects of his kingdom. 

IV. First. Salvation is in Christ. 

Second. To be in Christ is to be in his kingdom. 
Third. Therefore, salvation is in the kingdom of Christ. 
But I must close. Reader, "prove all things, hold fast that which is good," 
and may love divine constrain you to wisdom's way. 



NOT SIGHT, BUT FAITH. 

By J. C. Glover. 

WE open the Book and read, "In the day thou eatest, thou shalt surely die," 
"The soul that sinneth shall die," and "The wages of sin is death;" and 
thus we are constrained to ask, What is death? Is it a ceasing to be, or becom- 
ing nothing? No. For "it is appointed unto men once to die, and then the judg- 
ment, " and most assuredly God will not judge a "nothing." Is it to become 
and be unconscious? No. For Adam died the day he ate the forbidden fruit, and 
yet he did not become unconscious. The sinner is dead in sin, and yet not 
unconscious. The Christian is dead in sin, and yet not unconscious. Paul was 
dead to the law, and yet he could reason concerning the law. See? Death is 
expressive of a "departing from" ; as, "her soul was in departing," for she died. 
(Gen. xxxv. 18 ) "The time of my departure is at hand" (2 Tim. iv. 6). With 
this by way of introduction, reader, turn back for a moment to our first chart, 
and note that we consider the human family as in four classes on coming to 
death; that is, infants, the faithful, the unfaithful, and the sinner. They are 
presented thus in their relationship to the three kingdoms as found in time. In 
"passing away," they are represented as entering hades, or the unseen world; 
that is, by sight. If man is altogether "material," then in death and burial of 
a friend, we walk alone by sight, for we see the body as it goes to the grave. 
Here comes the question: "What is man?" Those who walk by sight answer: 
Man is all material; therefore, temporal. But from them we turn to the Book 
and read: "God is a Spirit." "Man was made in the image of God," and, as 
like begets like, therefore man possesses spirit. God, who is a Spirit, is not 
seen, yet he is eternal. (2 Cor. iv. 18.) Man possesses a spirit which can not be 
seen; therefore, is eterna\ We know that, though this body die, we have a house 
eternal in the heavens. (2 Cor. v. 1.) It is the spirit of man that knows. (1 
Cor. ii. 11.) There the spirit is the real man. 

All men must die. Death severs our relationship with time and things of 
time, but does not interfere with our relationship to God, for God is not the God 
of the dead, but of the living. For all live unto him. (Luke xx. 38.) As man 
lives in spirit to God, after the material (body) is dead in its active relation- 
ship to time and the things of time, there is a place where man continues to live, 
and that is in the "unseen," where by faith we learn that there are two depart- 
ments, called "Abraham's bosom" (place of rest), and "hell" (place of unrest). 
(Luke xvi. 19-31.) The place of rest is under the altar. (Rev. vi. 9.) The 
altar is before the throne of God. (Rev. viii. 3.) Do you, Mr. Critic, ask me 
to exactly locate this place of rest, then I ask you to locate the throne and the 
altar, and then I am with you. Or do you refuse to believe in such a place 
because you can not locate it in the immensity of space, then, until you can 
exactly locate the throne and altar of God, you must refuse to believe in these, 
and thus say with Mr. Freethinker: "I walk by sight, not by faith." But we 
hasten on. Finding, as we do, the innocent and the faithful in paradise, and the 
unfaithful and the sinner in hell (Tartarus), we remember that life (beyond time) 
and immortality were brought to light, not by Moses, David or the prophets of 
(198) 



200 NOT SIGHT, BUT FAITH. 

old, but through the gospel of Christ. (2 Tim. i. 10.) We can understand why 
these men of old would ask, "If a man die,' shall he live again?" and then resolve 
to await the appointed hour of departure and see what is in store. But with our 
faith in the glorious gospel of Christ we realize that the Lord knoweth how to 
deliver the godly out of temptation and reserve the unjust unto the day of judg- 
ment, to be punished. (2 Peter ii. 9.) 

When that day of judgment comes, then "shall death and hell [the unseen] 
give up the dead which are in them" (Rev. xx. 13). Then "all that are in their 
graves shall hear the voice of the Son of man, and shall come forth: they that 
have done good unto the resurrection of life, and they that have done evil 
to the resurrection of condemnation" (John v. 29). Solemn hour. Where will I 
stand? And you, dear reader, will you be placed on the right and hear the Judge 
say, "Come," or on the left, and hear him say, "Depart"? Allow your faith to 
expand, and take in the grand, but awful, scene. Look at things eternal, and pre- 
pare thyself to meet thy God. Remember well, things not seen are eternal. Thy 
spirit is not seen by the natural eye. It is eternal, and will continue to live after 
its departure from the body. But how and where? God bless all. 




S. R. Cassius. 



NEGRO EVANGELIZATION. 

By S. R. Cassius. 

IN" taking up this great subject, I will choose for my text Matthew xxiii. 26: 
"Thou blind Pharisee, cleanse first that which is within the cup and platter." 
These words of Jesus were spoken to a class of men that were continually devising 
plans that would make them appear to others as being very righteous, while the 
facts were they were only seeking the applause of men, and at heart they were the 
worst kind of hypocrites, and I am sorry to say that all these hypocrites are not 
dead yet. They are still standing around watching for a chance to tell somebody 
how good they are. If you have been going to our great conventions during the 
past ten years, you will remember that when they begin to talk about negro evan- 
gelization (and that's about all they ever do, is to talk about it), that there 
always comes a far-away, cross-the- ocean, South African look in the eye of the 
speaker, and then he tells a very sad story about the men being extremely lazy, 
and the women having to do all the work. This, of coarse, makes the Christian 
women mad at the heathen men, and then he will tell how that the men don't 
wear any clothes, and the women go so near naked that they don't wear any 
clothes either; that usually creates a desire on the part of the preachers tj be 
sent as missionaries to those benighted people, and usually creates a determination 
on the part of the preacher's wife that her husband sha'n't go. And so, in the 
excitement that usually follows these warranted-to-suit lectures, the negro of 
America is forgotten, and the whole matter ends in a long resolution. I have 
heard that hell was paved with good intentions, and I believe its walls are 
papered with long resolutions, and its ceiling is decorated with standing commit- 
tees. Now, I wish to ask why should there be a special plan for the evangeliza- 
tion of the American negro? Does it not look reasonable that the same sermon 
that will convert white men will convert colored men? If not, why not? Has not 
the white man so identified his personality with the negro that it's hard to tell 
which from t'other. Then, again, you must remember that the Bible teaches that 
God is no respecter of persons, and that all men must be saved on the terms of 
the gospel. Does not the very idea carry with it the fact that those who advo- 
cate a special movement to evangelize any one class of American citizens are 
prejudiced against that class of people, and are acting the hypocrite in the sight 
of God and man? Therefore, I say: Thou hypocrite, cleanse first that which is 
within the cup and platter. 

Let me now call your attention to this map, or chart. You will see that it 
is all black. That means that there is not a square mile of God's green earth but 
what is in need of Christian evangelization. The Church of to-day is a net of 
deception. The preachers, as a rule, are a set of hypocritical shams. Instead 
of the Church being filled with the hallowed influence of the Spirit, it is literally 
heaped up full of dead men's bones. That place that God has intended should be 
a type of heaven, men, by covetousness, hatred, strife, adultery and backbiting, 
have made the pit of hell. If what I say is not a fact, why is it that the poor 
and needy are neglected, and how is it possible for one Christian to esteem him 
or her self better than another? 
(203) 



204 NEGRO EVANGELIZATION. 

There are churches that would not allow me to enter their pulpits, on no 
other ground than that I am a negro. There are church-members that would not 
eat at the table with me, nor take me in their houses. I know Christian elders 
that have paid my lodging at a common hotel, where cursings and swearings and 
vulgarity was all that I heard. All this I have had to endure, not because I could 
not interpret the word of God, or was not as well recommended, or did not wear 
as good clothes as white men, but simply because I was a negro, and either him- 
self, wife, daughter or son would not endure my presence for a single day or 
night. I say again, there is not a populated mile of ground on the earth that is 
not in need of evangelization. Then, why talk of negro evangelization more than 
any other? 

Again I say: I challenge the entire Christian ministry to show a single com- 
munity where the gospel of Jesus Christ is the standard of morals, and where the 
teaching of the apostles is' the rule of faith and praotice. You must not under- 
stand me to say that there is none that serve the Lord. I believe that in every 
congregation there are some noble men and women who are doing their best to 
follow Christ. 

Now, let us take a look at some of the methods used in evangelization. 

First. The General Christian Missionary Society. This society has spent 
money by the thousands in every State where the negro is to be found, but there 
is not a single instance in its entire history where it ever tried to reach the 
negroes on the same level that they did white people. 

Second. The Foreign Christian Missionary Society. For years this society 
has poured money into China, Japan, India, and other places; but what has it 
done in Africa? Not a single thing. And, with all its labors and money 
expended, you can count in hundreds on the fingers of one hand every conversion 
recorded in their favor. 

Third. .The C. W. B. M. is another wing of the Church that was gotten up to 
do missionary work in this country, and they found the country so well evangelized 
that they were compelled to go to foreign fields. Still there are thousands of negro 
women in this country just as good by nature, and would, in some instances, be 
better by practice, if the same efforts were made to lift them up as are used to raise 
up white women. Why not approach them in the same way? They are both women, 
built on precisely the same principle. Yet not one of the great leader women 
would think of going to and reasoning with a poor negro woman (or a poor vthite 
one, either, for that matter) in the same spirit that they would a well-to-do or 
rich person. If, then, these things are facts, can these hypocrites spread the 
gospel of Christ? No. They must first cleanse the inside. 

Then we have the Y. P. S. C. E., which I consider one of the best, as well 
as one of the most dangerous, societies in the Church. Best, because it does 
exert a godly influence over young minds, a thing that the other societies make 
no attempt to do. Worst, and most dangerous, because it teaches a kind of 
rational liberal religion that comes of habit rather than faith. But this society 

Explanation of Diagram.— The purpose of this diagram is to show how fast the 
world is being won to Christ. The black surface 6hows the unevangelized portions of the 
world. The white surface shows the highly enlightened, and what might be termed the 
evangelized, portions of the world. 



206 NEGRO EVANGELIZATION. 

doea take a ground so much higher than the others that we are compelled to 
admit that there is method in their madness, and, if there is any good being 
done in the evangelistic field, they certainly deserve the lion's share of the 
praise. 

Now, let me say in conclusion that the way to evangelize the negro is to 
begin where, and, as the apostles did, among the poor and needy, regardless of 
race or color, teaching the simple truths of the gospel. But, let the man be 
white or black, he must forget who he is, and what the nationality of the people 
is to whom he is preaching. He must feel at home everywhere, and must show 
the same spirit at all times, and, above all, he must possess so much of the spirit 
of Christ that every class of people will be impressed with the fact that he is not 
only in earnest, but that he is personally interested in their spiritual welfare. 
Such men will win eouIs for Christ, and such men have always won souls for 
Christ. 

HOW EVANGELIZATION SHOULD BE CARRIED ON. 

There are three ways to evangelize, and three only that will be in keeping 
with God's word: 

First. For men to go out among the people depending on the people for sup- 
port. This way will only do for single men, or men of meazs, because it is 
impossible to win souls to Christ and beg them for money at the same time. 
The first great object is to win them, and then teach them how to give, and you 
will notice that charity is the last and crowning grace of Christian growth. A 
single man can wait until his harvest is ripe if those he is working among will 
only feed and clothe him, and a man of means can wait until the people are 
ready and willing to support him, by using his own means, thus gaining their 
confidence, love, and finally their support, by his own unassumed faith in what he 
is doing. 

Second. By individual churches sending a preacher in certain places and 
supporting them. This, I think, is the proper way to evangelize; but, in doing 
this, they should know that the man they send will know no white, red or 
black, but that he will give to every man his portion, and that in due season. 
If he can not do this, he has not the spirit of Christ, and is utterly unfit to 
preach. 

Third. Individual Christians can send means to men of their choice to sus- 
tain them in the field, or, better still, one man of means could entirely support 
some evangelist in a State or in the general field. 

This, in my judgment, is one of the very best ways to do evangelistic work. 
If there be any other ways, outside of what each member should do, I fail to see 
it. These missionary societies have become trusts, and, as money making con- 
cerns, they are away ahead of any other combination in the country, because 
without a dollar of capital they go into business, and without promising anything 
that is theirs to give they ask for great sums of money. The Pope never ruled 
with more seeming authority than do these corresponding secretaries, and woe 
be unto the preacher who dares question their power, because they will black- 
mail him in every church that contributes to their support, nor will they support 
any preacher that can not beg for them as much or more than they receive. 

Now, let me beseech you, brethren, by the mercies of God, to awake, pat off 



NEGRO EVANGELIZATION. 207 

self, put on the whole armor of God, turn away from every invention of man, 
ake the great gospel broom and sweep out the Church. Look into your own 
heart, and cast out all that is not according to the divine pattern, and begin to 
work right at your door, and let us keep widening until we have brought those 
around us to Christ. If you will do this, the time is not far distant when the 
work of evangelization will cover our land as the waters cover the deep. May 
God help you and me to so live that our lives will be one continual sermon, on not 
only negro evangelization, but on the evangelization of all that hear, believe and 
obey the gospel of our Lord Jesus Christ. 




Barton W. Stone. 



BARTON W. STONE. 

A Brief Sketch of His Life by W. W. Stone. 

BARTON WARREN STONE, in his Biography, says: "I was born near Port 
Tobacco, in the State of Maryland, December 24, 1772. My father, John 
Stone, died when I was very young. I have no recollection of him in life. My 
mother, whose maiden name was Mary Warren, a few years after the death of my 
father, with a large family of children and servants, moved to the then called 
backwoods of Virginia, Pittsylvania County, near Dan River, about eight miles 
below the Blue Mountains. This occurred in 1779, during the Revolutionary War. 
. . . The soldiers, when they returned from their war tour, brought back with 
them many vices almost unknown to us before; a?, profane swearing, debauchery, 
drunkenness, gambling, quarreling and fighting. . . . These vices soon became 
general and almost honorable. . . . 

"In such society were my youthful days spent, but in these vices I never par- 
ticipated. From my earliest recollection I drank deeply of the spirit of lib- 
erty, and was so warmed by the soul- inspiring draught that I could not hear the 
name of British or Tories without feeling the rush of blood through my whole 
system. ... I was early sent to school to a very tyrant of a teacher, who seemed 
to take pleasure in whipping and abusing his pupils for every trifling offense. I 
could learn nothing for fear of him. When I was called on to recite my lessons 
to him I was so affected with fear and trembling, and so confused in mind, that 
I could say nothing. I remained with him but a few days, and was sent to 
another teacher of a different temper, with whom I acquired the first rudiments 
of an English education — reading, writing and arithmetic. Here 1 must enter 
my protest against tyrannical and ill-disposed teachers. Such are a curse to any 
neighborhood in which they may teach. Teachers should be the most patient, 
self-possessed and reasonable of men ; yet of such firmness as to secure authority 
and respect. . . . Grammar, geography and the branches of science, now taught 
in common schools, were then unknown, and not sought after. My old teacher, 
Robert W. Somerhays, an Englishman, was considered in our neighborhood a 
prodigy of learning. After I had continued with him for four or five years he 
pronounced me a finished scholar, and such indeed was I considered generally in 
the neighborhood. This, with my natural love of letters, fired my exertions to 
rise to eminence. Being naturally ambitious to excel, the praises lavished unspar- 
ingly upon me swelled my vanity, and caused me to think myself a little above 
mediocrity. 

"From the time I was able to read I took great delight in books, and pre- 
ferred them to any company, and often retired from my young companions to 
indulge in the pleasure of reading." 

About the age of fifteen we find the youthful Stone giving some attention to 
religion, to which his mind had been directed by the preaching of Baptist and 
Methodist preachers, who had made their appearance in the neighborhood. "The 
Baptist preachers," he says, "had the art of affecting their hearers by a tuneful, 
or singing, voice in preachicg. . . . My mind," says he, "was much agitated, 
and vacillating between the two parties. For some time I had been in the habit 

(211) 



212 BARTON W. STONB. 

of retiring morning and evening for prayer, with an earnest desire for religion; 
but, being ignorant of what I ought to do, became discouraged, and engaged in 
the youthful sports of the day. ... At length," he continues, "I came to the 
determination to acquire, if possible, a liberal education, and thus qualify myself 
for a barrister." 

We next learn of his entry at Gilford Academy, North Carolina. "With the- 
ardor of Eneas' son," says he, "I commenced with the full determination to 
acquire an education, or die in the attempt. With such a mind every obstacle 
can be surmounted in the affairs of life. I stripped myself of every hindrance for 
the course; denied myself of strong food; lived chiefly on milk and vegetables, 
and allowed myself but six or seven hours in the twenty-four for sleep. By such 
indefatigable application to study, I passed several classes, until I came up with 
one of equal application, with which I continued through the whole of our 
academic course." He entered the Academy, he states, in 1790. While at the 
Academy he heard a Presbyterian preacher, which again engages his mind on 
religion. For a time he was greatly troubled about the matter. "Finally," he 
says, "after due deliberation, I resolved from that hour to seek religion. Accord- 
ing to the preaching and experience of the pious in those days, I anticipated a 
long and painful struggle before I could be prepared to come to Christ; or, in the 
language then used, before I should get religion. This anticipation was com- 
pletely realized by me. For one year I was tossed on the waves of uncertainty, 
laboring, praying and striving to obtain saving faith, sometimes despondent, and 
almost despairing of ever getting it. The doctrines then publicly taught were 
that mankind was so totally depraved that they could not believe, repent nor 
obey the gospel— that regeneration was an immediate work of the Spirit, whereby 
faith and repentance were wrought in the heart. These things were portrayed in 
vivid colors, with all earnestness and solemnity— now was not then the accepted 
time— now was not then the day of salvation; but it was God's own sovereign 
time, and for that the sinner must wait." 

We have not space to follow him in all his bewilderment, doubts and despond- 
ency, wrought in his mind by Presbyterian theology. But he informs us that 
while attending the Academy, before finishing his course of study, during a reli- 
gious excitement, he united with the Presbyterian Church. He says: "From thifr 
time till I finished my course of learning I lived devoted to God. The study of 
the dead languages and of the sciences was not irksome, but pleasant, from the 
consideration that I was engaged in them for the glory of God, to whom I had 
unreservedly devoted my all." In 1793, he states, he began to study for the min- 
istry; that before he "had never read any works on theology but the Bible. This 
had been my daily companion since I became seriously disposed to religion. . . . 
It was my life, my comfort and guide. " He says his mind became so confused by 
Presbyterianism that he "knew not how to pray. Finally," he adds, "I became 
so depressed in mind that I determined to give up the idea of preaching, and 
engage in some other calling. " But, after following the profession of teaching; 
for some time, he finally resumes his studies in the ministry. In 1776 he received 
his license of the Presbytery to preach, with the presentation of a Bible and a 
solemn charge: "'Go ye into all the world and preach the gospel to every crea- 
ture." He, with a companion, was appointed to ride and preach in the lower 
part of the State. His companion finally gave up the work, and he was left alone. 



BARTON W. STONE. 2 13 

He relates an incident that he experienced while traveling. "I at night came 
to Mr. Thomas', on South Holstein. I had inquired into the character of the 
family before I came there. I was informed that they were a very religious 
family of Baptists— that the old lady and daughters were very zealous. My horse 
being put away, I went into the house and sat down in silence. The old lady and 
daughters were busily spinning, and the old gentleman was engaged in conversa- 
tion with another aged man. One of them observed to the other that a dis- 
covery had lately been made, that if the logs of a house be cut in the full moon 
of February a bed-bug would never molest that house. I was so well pleased with 
the idea of unhousing these filthy, hateful vermin that I broke the silence, and 
felicitated the country on this happy discovery. I then asked whether any dis- 
covery had been made to banish fleas from a house. I was answered in the nega- 
tive. 'This is a pity,' said I, 'for I have heard of such a place as hell; but if hell 
be worse than to be bedded with ten thousand fleas, it must be a dreadful place.' 
This, as I intended, rouBed the mother and daughter. 'Yes,' said the old lady, 
* there is a hell, and, if you do not repent and be converted, you will find it to 
your eternal sorrow.' The daughter zealously sanctioned these awful declara- 
tions, and both of them affectionately exhorted me to repent in many words. For 
some minutes they gave me no opportunity to respond. At length I smilingly 
said: 'You are Christians, I suppose; Christianity may be a good thing, but, 
madam, there are strange things in that system hard to be understood. I heard 
ajman lately preach that a man must be born before he can get to heaven. Now, 
do you believe this?' 'Yes, I do,' said she, calling me an ignorant Nicodemus. 
'Do, madam, tell me what it is to be born again.' She described it well, and 
really felt for my supposed condition. I stated many common cavils against the 
doctrine, which she answered real intelligently. Wearied with my supposed infi- 
delity, she ceased to talk. The old man took a candle and invited me to bed. I 
observed to him: 'I wish to hear you pray first, for Christians always pray in 
their families, evening and morning.' He was thunder- struck, and walked the 
floor backwards and forwards, deeply groaning. The old lady laid the Bible on 
the table; still he walked and groaned. I then said: 'If you will not pray, I will 
try.' I then advanced to the table, read, sung and prayed, and immediately 
retired to bed. Next morning I rose early, and was met at the door of the stairs 
by the mother and daughter. They gently reproached me for my deception, 
apologized for their conduct, and dismissed me with their blessings." 

In 1798 his mind became greatly agitated by Calvinism, and, re examining 
the Scriptures, he abandoned it. He continued his labors in word and doctrine 
with so much vigor that he was attacked with a severe hemorrhage of the lungs, 
but from this he finally recovered. In the beginning of the nineteenth century 
he began to make aggressive attacks on Calvinism and the Presbyterian Confes- 
sion of Faith. This caused a bitter opposition of the preachers of that order; 
nevertheless, the minds of the people were rapidly being drawn from Calvinism 
to the Bible. Soon other preachers began to follow in the wake of this reforma- 
tory work. At the next meeting of the Synod, B. W. Stone, with four other 
preachers, withdrew from their jurisdiction. The Synod then took action to sus- 
pend them, which created great commotion and division in the Presbyterian con- 
gregations. B. W. Stone said the action of the Synod regarding him "was a blow 
in the air." He went on in the work of calling the people back to the Bible, and 



214 BARTON W. STONE, 

away from Calvinism. His own words are: "We expressed our total abandon- 
ment of all authoritative creeds, but the Bible alone as our only rule of faith and 
practice." He, with the preachers in co-operation with him, proceeded to forma 
new presbytery, under the name o£ Springfield Presbytery. "But we had not worn 
our name," said he, "more than a year before we saw it savored of a party 
spirit. With the man-made creeds, we threw it overboard, and took the name 
Christian — the name given to the disciples by divine appointment, first at 
Antioch. " This was in 1804. He further says: "Having divested ourselves of all 
party creeds and party names, and trusting alone in God and the word of his 
grace, we became a byword and a laughing-stock for the sects around, all prophesy- 
ing our speedy annihilation. Yet from this period I date the commencement of 
that reformation which has progressed to this day. Through much tribulation 
and opposition we advanced, and churches and preachers were multiplied." B. 
W. Stone was a believer in liberty and freedom, and about this time he gave his 
slaves their freedom. 

The subject of atonement was now occupying his mind. He solved the prob- 
lem as no other man ever had that I am aware of. I give his own explanation: 
"I called 'atonement, ' according to the true spelling and pronunciation of the 
word, 'at-one-ment.' Sin had separated between God and man, before 'atone, * 
when man was holy. Jesus was sent to restore that union, or make the at-one- 
ment between God and man. This he effects when he saves us from our sins and 
makes us holy. When this is effected God and man are at one, without any 
change in God, the whole change being in man." 

In this year (1804) the subject of baptism began to arrest the attention of the 
people. They readily arrived at the conclusion that immersion of a penitent 
believer only was Scripture baptism. Bro. Stone, with the elders, deacons and a 
host of members, were immersed into the name of the Father, of the Son, and of 
the Holy Spirit. He says: "My congregations very generally submitted to it, yet 
the pulpit was silent on the subject. I remember," said he, "about this time 
we had a great meeting at Concord. Mourners were invited every day to collect 
before the stand, in order for prayers (this being the custom of the times). The 
brethren were praying daily for the same people, and none seemed to be com- 
forted. I was considering in my mind what could be the cause. The words of 
Peter at Pentecost rolled through my mind: 'Bepenr, and be baptized every one of 
you in the name of Jesus Christ for the remission of sins, and you shall receive 
the gift of the Holy Ghost.' I thought, were Peter here he would thus address 
these mourners. I quickly arose and addressed them in the same language, and 
urged them to comply." 

The reformatory work by this time had grown to considerable magnitude. It 
was now five years since the work had begun, and, notwithstanding the four 
preachers who had started out in the beginning with him had forsaken him and 
gone back into sectism, scores of other able preachers had taken their places, and 
the work continued to grow astonishingly. In 1809 he speaks of traveling with a 
fellow-laborer, Reuben Dooley, and establishing churches in Ohio, Kentucky and 
Tennessee. Up to this time his work had" been mainly in Kentucky. In 1826 he 
commenced the publication of the Christian Messenger. After publishing it for 
six years, Bro. J. T. Johnson became co-editor with him. The paper aided much 
in promoting the good work. Just before this union, as editors, of Bros. Stone 



BARTON W. STONE. 215 

and Johnson, Alexander Campbell, of Virginia, bad risited Kentucky, and bad 
caused a great religious excitement. "I am constrained, and -willingly con- 
strained," says Stone, "to acknowledge him the greatest promoter of this refor- 
mation of any man living." It was readily discovered that they were both labor- 
ing to accomplish the same purpose — to restore primitive Christianity to the peo- 
ple. Bro. Stone's words are best: "These truths," says he, "we had proclaimed 
and reiterated through the length and breadth of the land, from the press and 
from the pulpit, many years before A. Campbell and associates came upon the 
stage as aids of the good cause. . . . The only distinguishing doctrine between 
us and them was that they preached baptism for the remission of sins to believ- 
ing penitents. The doctrine had net generally obtained among us, though some 
few had received it and practiced accordingly." 

These two bodies, those associated with Campbell, known generally as 
Reformers, and those associated with Stone and his co-laborers, and known as 
Christians, were called together in a general meeting in Georgetown, Ky., on 
Christmas Day, 1831, and on New Year's Day, 1832. Many representative men of 
both bodies were at these meetings. They agreed to lay aside all speculative 
theories and opinions, and take only plain declarations of Scripture as matters of 
faith and practice. The two bodies were successfully united into one, which it 
was agreed should be known as the "Church of Christ." These were union meet- 
ings worthy of the name. This faithful man of God, B. W. Stone, had now wit- 
nessed, to a great extent, what he had so incessantly labored for, with both 
tongue and pen, for over thirty years — the union of God's people upon the Bible 
alone. For twelve years more he continued his labors in this grand restorative 
movement. He lived to see the work firmly established, and the cause marching 
victoriously on. 

In October, 1844, while on a visit to his children in Missouri, he preached 
his last sermon on the 21st, surrounded by hundreds of weeping brethren. This 
was at their annual ineeting at Bear Creek. His biographer says: "Thirteen 
additions were obtained, mostly on that day. The congregation, with weeping 
eyes and loving hearts for Elder Stone, gave him the 'parting hand,' and bade 
him a long, long farewell. Thus usefully and interestingly closed the eventful 
public career of this excellent man of God. He spent a day or two with his son, 
Dr. Stone, and left, quite unwell, for his home in Jacksonville, 111. He could get 
no farther than Hannibal, where he breathed his last in peace, November 9, 1844, 
at his son-in-law's, Capt. S. A. Bowen, at the advanced age of seventy-one years, 
ten months and sixteen days. Before dying his waiting brethren sang for him 

his favorite song: 

"Farewell, vain world ! I'm going home ; 
My Savior smiles, and bide me come ; 
Bright angels beckon me away, 
To sing God's praise in endless day." 
Then, while gazing heavenward, he uttered his last words on earth : 
"Why should we start, and fear to die? 

What tim'rous worms we mortals are ! 
Death is the gate to endless joy, 
And yet we fear to enter there." 

Thus ended the useful life of one of the most noble and faithful men of God, 
exhausted and spent in the grandest cause that ever engaged the minds of men. 
"He rests from his labors, and his works do follow him." 




W. W. Stone. 



THE TRUE TABERNACLE, 

And Its Furniture, as Dedicated. 

Hebrews, chapters viii. and ix. 

By W. W. Stone. 

THE Old Testament abounds in types and shadows. The Jewish institution 
prophetically portrays the Christian institution, the Church of Christ, with 
all its holy and perfect ordinances. As Paul declares: "The law [of Moses], hav- 
ing a shadow of good things to come, and not the very image [perfect likeness] 
of those things" (Heb. x. 3). So with the tabernacle of the Jews, which the 
apostle~contrasts with the true tabernacle, showing that the former was a type, 
and the latter the antitype, though not a perfect image— only "a rude draft." In 
the two chapters referred to above, the language of the apostle is so clear that 
we can not mistake him in the lesson he desires to teach. Here the great apostle, 
learned in all the law, opens up an avenue of divine light that no other inspired 
scribe has scarcely mentioned. He stands in the full light of the Christian age, 
"the day of the Lord," in the clear and glorious light of the Sun of righteous- 
ness, and, with the eye of inspiration, gazes back through the darkness of the 
moonlit ages, and beholds the shadow of the true, the spiritual institution, in 
which he then lived and moved and served God in spirit and in truth. 

As the radiant sun of day, by its dazzling rays, casts the shadow of the 
objects before it, so the apostle, with his penetrating vision, undimmed by the 
cycles of time, beholds the shadow of the Church of the First born, forecast by 
the celestial rays of "the Light of the world," nearly fifteen hundred years 
before it (the Church) was established. 

In these eighth and ninth chapters of Hebrews the apostle discusses at some 
length, first, the typical tabernacle; the imperfections of its furniture; the infe- 
riority of its typical sacrifices, its ordinances and services. Second, the true 
tabernaele, pointing out in a general way the fulfillment of the prophetic shadow 
by the "substance," or faith, as he terms in Heb. xi. 1, and calling attention 
to its superiority and perfectness in its spiritual furniture and ordinances of 
divine service. 

We will now call your attention to some of the special features in which the 
Jewish tabernacle typified the "true," or spiritual tabernacle: 



The Jewish Tabebnacle. 

1. It was built by man.— Heb. viii. 2. 

2. Of lifeless material, of the Jewish 
nation.— Exod. xxv. 2-9. 

S. It, with all its furniture, was dedi- 
cated with the blood of animals.— Heb. 
ix. 21. 

(219) 



The Tbue Tabebnacle— The Chubch. 

1. It was built by the Lord.— Heb. 
viii. 2; Matt. xvi. 18. 

2. Its material was "living stone*"— 
men and women of all nations.— 1 Peter 
ii. 5; Luke xxiv. 47. 

3. It, with all its furniture, was dedi- 
cated by the precious blood of Christ. — 
Heb. ix. 11-15. 



:220 



THE TRUE TABER1NACLE. 



4. The priests offered animal sacri- 
fices continually for the people. — Heb. 
x. 1. 

5. There was a laver before its altar, 
wherein the priests must wash before 
they entered.— Exod. xxx. 18-20. 

6. There were seven (perfect number) 
lamps to give light within.— Exod. xxv. 
37. 

7. Therein God met with man— the 
priests. — Exod. xxv. 22; xxx. 6. 

8. Upon its altar the incense was to 
burn perpetually befcre the Lord.— Exod. 
xxx. 8. 

9. No strange incense or sacrifice was 
to be offered. — Exod. xxx. 10. 



4. Christians, as priests in the true 
tabernacle, continually offer up their 
bodies a living sacrifice.— Rom. xii. 1; 1 
Peter ii. 5. 

5. Before the altar (throne of grace) 
is "the washing of regeneration," where 
each candidate is cleansed before enter- 
ing.— Titus iii. 5; John iii. 5. 

6. There is the perfect light, the di- 
vine Word, to enlighten all who enter. — 
Psa. cxix. 105; John i. 4-9. 

7. Herein God meets with the saints 
in Christ— 1 John v. 14, 15. 

8. Upon its altar the incense (prayers 
of the saints) is to ascend perpetually to 
God.— Rev. viii. 3; 1 Thess. v. 17. 

9. The doctrines of men or prayers of 
sinners are not accepted of God.— Col. ii. 
21, 22; John ix. 31. 



There are many other points in which the Jewish tabernacle typified the True 
tabernacle; but these are quite sufficient to serve our purpose. The fact is clearly 
demonstrated that the divine Mind conceived the plan of the true tabernacle 
many hundred years before its maturity — its establishment by the Son of God 
through his chosen executors, the apostles, "in the beginning," at Jerusalem. 
And even the plan of this mere temporal tabernacle was to be executed by chosen 
and divinely qualified workmen (Exod. xxxi. 2, 6) precisely in accordance to 
the pattern shown to Moses in the mount. God emphatically enjoins this com- 
mand, repeating it a number of times, so careful is he in having his command 
fully observed. Notice how very explicit he is in giving his instructions: 
"According to all that I show thee, after the pattern of the tabernacle, and the 
pattern of all the instruments thereof, even so shall ye make it" (Exod. xxv. 9). 
Not in any particular was it to be made different — neither the tabernacle nor its 
instruments — from the pattern revealed to Moses in the mount. In the construc- 
tion of this building and its sacred furniture the wisdom of man was not con- 
sulted; he had no liberty to vary from the Lord's plan, not even in the very 
smallest particular. 

The great apostle, in Heb. viii. 5, calls our attention to this lesson; in fact, 
he impresses God's positive injunction to Moses concerning the building of the 
tabernacle. And in Rom. xv. 4 he declares that "whatsoever things were written 
aforetime were written for our learning." Will Christians learn a lesson from 
this, and be abundantly blessed by honoring and serving God in his righteous 
commands, or will they "go onward beyond what is written," and assume to 
serve God according to their own devised plan? It is always wise, right and safe 
to take God at his word, and go forward in faithful obedience. Strictly speak- 
ing, this would be "walking by faith," as Paul's language is in 2 Cor. v. 7. 

The apostle continues his lesson in the ninth chapter of Hebrews, speaking 
more particularly of the furniture of the Jewish tabernacle. It is unnecessary to 
follow him in his description of the furniture of the first tabernacle, for the great 



The Spiritual Tabernacle o* Church of Christ 




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"222 THE TRUE TABERNACLE. 

lesson we glean from him is set forth mainly, I think, in the twenty-first and 
twenty- third verses. The main thought is that both the first and second taber- 
nacles, with their divine furniture, were dedicated and cleansed with blood for 
the service of the Lord. Let us hear Paul, beginning with verse 18: "Whereupon 
neither the first testament was dedicated without blood." Which is as much as 
to say, the New Testament was also dedicated with blood. In verse 21 he con- 
tinues: "Moreover he sprinkled with blood both the tabernacle and all the ves- 
sels of the ministry" (the typical institution, with its furniture). "It was 
necessary that the patterns of the things in the heavens [the tabernacle and its 
sacred furniture] should be purified with these; but the heavenly things them- 
selves [the true tabernacle, the Church, with its holy furniture] with better sac- 
rifices than these" (not purified with the blood of animals, but with the precious 
blood of the one great Sacrifice, Jesus the Chris'). "Now once in the end of the 
world hath he appeared to put away sin by the sacrifice of himself" (verse 26). 

So, as the first tabernacle, with all its furniture of divine service, which we 
have shown was a type of the "true," was dedicated and cleansed by the blood 
of animals, in fulfillment of this prophetic figure also was the true tale nacle, 
with all its furniture of divine ordinance, dedicated, cleansed and sanctified by 
the blood of Christ, for the service and glory of God, and the salvation of a lost 
and sinful world. 

"Glory to God in the highest, peace on earth, good will to men!" The 
promised Messiah has come. The great Sacrifice has been offered. His taber- 
nacle, the Church, is established among men, thoroughly furnished, dedicated 
and sanctified by his shed blood. The great at one-ment is made ; "and being per- 
fected, he became the author of eternal salvation unto all them that obey him" 
(Heb. v. 9). 

Praise the Lord for his loving kindness and tender mercies! Praise him for 
his boundless goodness, manifested to all mankind in purchasing salvation by 
the sacrifice of his well-beloved Son. 

"Unto him be glory in the church by Christ Jesus," "who hath delivered us 
from the power of darkness, and hath translated us into the kingdom of his dear 
Son" (Eph. iii. 21; Col. i. 13). Yes, my dear brethren, "in the church." There 
is the only divinely authorized plan to serve and worship him, and to advance 
the glorious gospel of our dear Eedeemer. The true tabernacle, the Church of 
Christ, is God's only institution upon earth. In it only he promises to meet and 
bless us. Nothing unclean, defiled with sin, can enter its sacred portal. No 
unholy incense (prayer of the sinner) can ascend from its sacred altar. No 
"strange fire," unauthorized furniture, commandments and doctrines of men, or 
whatsoever is not given by his authority, not dedicated and cleansed by his pre- 
cious blood, is acceptable service with the all-righteous God of heaven. In the 
true tabernacle, the Church of the First born, the man of God is "perfect, 
thoroughly furnished unto all good works." 

Those things with which the Christian is furnished unto all good works are 
the divinely authorized furniture of the Church. On page 221 is a chart repre- 
senting the spiritual tabernacle, the Church, with all its sacred furniture, as ded- 
icated and cleansed by Christ's precious blood. 

Before proceeding further we will say right here, that by the Church and its 



THE TRUE TABERNACLE. 223 

furniture we do not mean a meeting-house, nor the furniture that man places in 
the house; but what we mean by the Church is a body of Christians, living in 
faithful obedience to the commands of God, as laid down in the New Testament. 
A meeting-house is not a church, but simply a place where the church meets and 
worships. 

There never was but one true Church built upon earth. It was built by 
Christ through his apostles, guided by the Holy Spirit, eighteen hundred years 
ago, at Jerusalem, in the year of A.D. 33; was built of "living stones," obedient 
men and women, "built up a spiritual house, a holy priesthood, to offer up spir- 
itual sacrifices [see Rom. xii. 4] acceptable to God by Jesus Christ" (1 Peter ii. 
5). This spiritual house, thoroughly furnished with spiritual furniture, divinely 
authorized, furnishes the man of God with all things necessary in the work, wor- 
ship and government of the Church. Who has the authority to add even one 
piece of furniture to this holy, blood- washed institution? To alter or modify its 
divine worship in any particular? Or who has the authority to remove or ignore 
any instrument of its sacred furniture? "What God has joined together let not 
man put asunder," is the divine injunction. 

From whence come a musical instrument; a select choir ; the modern Sunday- 
school, with all its man made machinery; Christian Woman's Board of Missions; 
Aid Societies; Christian (?) Endeavorers; preacher pastors, suppers, festivals, 
•etc., in the name of Christianity? Where is the divine authority that such things 
were dedicated and cleansed by Christ's precious blood, and set apart for the 
work of the Church? "Prove all things," says the apostle. Who can prove these 
to be Scriptural? Not a man living can do it. Can you advocate and practice 
such things in faith? "Faith comes by hearing the word of God' (Rom. x. 17). 
And as the word of God nowhere authorizes any such things, they can not there- 
fore be done in faith; and "whatsoever is not of faith is sin" (Rom. xiv. 23). 
Hence those who do such things are thereby committing sin; and "the soul that 
sinneth, it shall die" (Ezek. xviii. 4). Brethren and sisters, look back twenty 
years ago and behold the then united, happy and prosperous Church. Human 
devices had not then been introduced; her battles were fought, her victories won 
by faithfully following our gallant Captain, and fearlessly wielding the "sword 
of the Spirit, the word of God." But evil men have crept into the army of our 
Lord, have brought with them instruments of man's invention, and have per- 
suaded some of her once loyal soldiers to use them instead of the mighty instru- 
ment of the Lord. What has been the result? Stumbling, strife, offense, apos- 
tasy 1 The Church is divided! The la&t prayer uttered by the blessed Savior, 
sorrowing and bleeding in the garden, that his followers "may be one, even as he 
and the Father are one," has had the deaf ear turned to it by those who have 
wounded the once flourishing body, the Church of the First-born. 

Whence are ye drifting, my brethren? Turn your faces again Zionward. Join 
the mighty host now marching f jr Jerusalem. Take your stand again with the 
faithful of the Church of Christ, taking the Bible as the word of God, the New 
Testament as your only rule of faith and practice in all things pertaining to 
work, worship and government in the Church. "Fight the good fight of faith, 
lay hold on eternal life"; hold out faithful to the end, and you shall "receive a 
crown of life that fadeth not away. " 



224 THE TRUE TABERNACLE. 

Christ "has become the author of eternal salvation to all them that obey 
him" (Heb. v. 9). We can only obey him by doing those things he has com- 
manded. He promises no blessing for doing things he has not commanded. May 
God help us to be faithful in all his commands, and at last save us in heaven. 
Amen. 




T. G. Phelps. 



WHAT I AM, AND WHY. 
By T. G. Phelps. 

Text— 1 Peter iv. 11 : "If any man speak, let him speak as the oracles of God." 

IN these times of religious confusion, when it is "Lo here, and lo there, " it 
behooves every public speaker or writer to put himself fully and fairly before 
the people. Especially should this be true of every religious teacher, and more 
especially should this be true of those engaged in an effort to restore primitive 
Christianity to the masses. In this humble effort to get the cause which I plead 
with all my heart fairly before the reader, I shall first notice some of the many 
misrepresentations which are in the minds of many people; and, before I pro- 
ceed, allow me to remark that I have yet to find the first preacher amoDg the 
sects who will fairly present our teaching to his audience. Many of them are 
honestly ignorant of what we teach. I wish I could say as much for them all. 
How often are we called "Campbellites. " Yet every one ought to know that Mr. 
Campbell was only a man, and we do not quote him as much as we do Wesley, 
Calvin or Luther. Vast numbers of our preachers have read but little, or noth- 
ing, from his pen. Again, we often hear it said that "Mr. Campbell was 
excluded from the Baptist Church, and founded the Campbellite Church." Yet 
there is not one particle of evidence that can be produced by our bitterest 
enemies to substantiate either proposition. But I want to tell you "what I am, 
and why," and then ask you to judge of my position in the light of the New 
Testament. 

First, then, I will say I am a Methodist, because I believe not only in a 
method, but in the divine method, of doing everything that God requires of me. 
Thus far, and no farther, can I go with the Methodists. 

Second. I am a Baptist, because I baptize ah whom I can persuade to obey 
the Lord in all things. 

Third. I am a Presbyterian, because I believe in the "presbuteroi," or men 
of age, as rulers of the congregations. 

Fourth. I am a Congregationalist, because I believe in the complete inde- 
pendence of every local congregation of saints. 

Fifth. I am a United Brethren, because I believe in the union of all God's 
people as taught in the New Testament. 

And so on I might mention many other denominations, and find points of 
similarity, but as the word "denomination" does not occur in the entire Bible, I 
have but little use for them. Since their party names are not found in the Bible, 
I dare not wear any one of them. Does the reader wish for Scripture for this 
position? I will quote a few of the many that might be given. 1 Peter iv. 11: 
"If any man speak, let him speak as the oracles of God." Beader, the "oracles 
of God" do not mention any of the denominations. Then, by what authority can 
you be a member of any one of them? 1 Cor. iii. 3: "For ye are yet carnal : for 
whereas there is among you envying and strife and divisions, are ye not carnal 
and walk as men?" As long as these denominations exist there must be strife 
and division. Then, let us have nothing to do with them. I dare not affiliate 
with them, take any part in their meetings, or even give them one cent of the 
(227) 



228 WHAT I AM, AND WHY. 

means that God has blessed me with, lest I thereby become partaker of their 
division and strife. Rom. xvi. 17: "Now I beseech you, brethren, mark them 
that cause divisions and offenses contrary to the doctrine which ye have learned, 
and avoid them." All agree that a man can be saved without being a Baptist; 
all agree that a man can be saved without being a Methodist, and so on through 
the entire list of denominations. Hence they are not only not authorized by the 
Bible, but all admit that they are not necessary, to salvation. But let us once 
more turn to the holy volume (John x. 16) : "There shall be one fold and one 
shepherd." The Savior, in his prayer, says (John xvii. 20, 21): "Neither pray 
I for these alone, but for them also who Bhall believe on me through their word : 
that they all may be one, as thou, Father, art in me and I in thee, that they also 
may be one in us; that the world may believe that thou hast sent me." Then, I 
must plead for that unity. Once more notice, kind reader, that in the New 
Testament there is no city or town mentioned with more than one church in it. 
How different now. Even in our little towns and villages, the confusion, division 
and strife are rung out on every Lord's-day by the various church bells calling the 
people to divide out and pull in opposite directions. Such conduct does not har- 
monize with the teaching and prayer of the Savior nor his apostles. What shall 
we do then? Reader, no doubt you have sung many times: "I will follow 
Jesus." Perhaps you have read where he says: "He that loveth husband or wife, 
father or mother, or brother or sister, more than me, is not worthy of me." 
Will you stand the test? It will be, perhaps, the hardest task of your life to 
turn away from the intoxicating and soothing influences of sectarianism. But, 
come, let us read, and I pray that you may have the courage to move atevery 
command of the apostles, for Jesus says (John xiii. 20) : "Verily, verily, I say 
unto you, He that receiveth whomsoever I send receiveth me." Again (Luke x. 
16): "He that heareth you, heareth me, and he that despiseth you, despis- 
eth me. " 

Now, please turn and read carefully Matt, xxviii. 18 20; Mark xvi. 15, 16; 
Luke xxiv. 46 49. Remember, reader, that these are the last words of our ascend- 
ing Savior. Since Luke is the last writer quoted from, you will please bear in 
mind that he also wrote Acts of Apostles as a continuation of the life of Christ, 
or, rather, of the results of that life Therefore, we will now follow him by 
opening at Acts. How beautifully the first chapter connects on to the last of the 
Gospel by Luke. Seethe apostles tarrying in that upper room. Then, the second 
chapter tells of "the power from on high coming upon them." Now, what do 
they do? Read Peter's sermon carefully, and see if the Holy Spirit does not guide 
Peter to do just what the Savior said in John xvi. 8-14 the Holy Spirit should 
do. When the multitude were pricked to the heart by Peter's sermon, read their 
cry in the thirty seventh verse. Then read Peter's answer in the thirty- eighth 
verse. This, kind reader, is the first sermon ever preached after Christ left the 
earth, and there is not another sermon in the New Testament that contradicts it. 
But the apostles all spake the same things. And how strange it is that there is 
not a sectarian in existence that will preach like that sermon. Neither will he 
endorse it, but will do all he can to oppose it. Hence I can not be a sectaiian, 
because it would hinder me preaching as the apcstles preached. 

Since all agree that denominationalism will not save any one, but Christ 
alone can save, therefore I am resolved to be simply a Christian. Nothing more; 



WHAT I AM, AND WHY. 229 

nothing less. This is safe beyond all doubt, because the Bible says (Acts xi. 
26): "The disciples were called Christians first at Antioch. " 1 Peter iv. 16: 
"Yet if any suffer as a Christian, let him not be ashamed." 1 Peter iv. 11: "If 
any man speak let him speak, as the oracles of God, " I plead for the unity of the 
people of God on the Bible alone, for John says (Rev. xxii. 18, 19) : "If any man 
shall add unto these things, God shall add unto him the plagues that are written 
in this book; and if any man shall take away from the words of the book of this 
prophecy, God shall take away his part out of the book of life, and out of the 
holy city, and from the things which are written in this book." 

I plead for the one faith of the New Testament (see Eph. iv. 5), which is so 
beautifully and briefly stated by the eunuch (Acts viii. 37) : "I believe that Jesus 
Christ is the Son of God." This confession, made "with all the heart, " includes 
all that has ever been written by inspired men. For Jesus endorsed the Old Test- 
ament and dictated the New Testament. I plead for a genuine repentance which 
looks back into the past of life, and tries to undo all the evil and proposes a com- 
plete reformation for the remainder of life. I plead for the one baptism now 
binding upon all who would become Christians. For since the days of the apos- 
tles the baptism of the Holy Spirit has ceased, and the baptism of fire is for the 
ungodly at the end of time. Therefore, all should submit to the baptism in 
water, thereby showing our belief that the apostles were baptized in the Holy 
Ghost, and our desire to escape the baptism of fire. Having accepted this one 
faith, genuinely repented, wholeheartedly made this "good confession," and 
having been buried with my Lord in baptism, I arise "to walk in newness of 
life" (Rom. vi. 4). I have now become a "new creature" ; I am "born again." 
I have crossed the line. I am no longer in the kingdom of Satan, but a citizen 
of "the kingdom of God." Glorious privilege 1 Blessed condition ! I am now a 
member of the Church of Christ. Here let me remain. It shall engage all my 
time and energies. Ask me not to take on any denominational name. I will 
endure no human creed. Call me not to your suppers, church socials, box sup- 
pers, mite societies, etc., for they rob me of this heavenly joy, and only appeal 
to my fleshly lusts and baser passions. Tell me not that the inventions of Jubal 
(Gen. iv. 21) can assist me in the worship of God; for neither the Savior nor the 
apostles ever intimated such a thing. My Bible is silent about Endeavor Socie- 
ties, Leagues, etc. ; therefore, I can not endorse them. Missionary societies have 
created great offices and officers with high salaries, who preach but little, spend- 
ing their time in begging money, and even sending little children out on the 
roads and streets begging money to increase the ease and luxuries of these 
officers; paying their expenses to dedications, conventions, and occasionally a trip 
around the world. No self-denial here. From such I must turn away. The 
Church of Christ is divine. These societies are human. The apostles and first 
Christians knew of no such conventions or societies. As they were, so will I 
be— simply an humble member of the Church of Christ. No King but Jesus. No 
law but his Word. No articles of faith but the Bible rightly divided. No test 
of fellowship but obedience to Christ. Kind reader, come, let us be satisfied 
with the revealed will of Christ. How simple, yet how effective I It is suited 
for every age, condition and clime. Then, let us whole-heartedly and uncondi- 
tionally surrender to our King. Onward, O friend, to thy God. 




J. C. Howard. 



A SERMON. 
By J. C. Howard. 

Text— Hebrews xii. 24 : "And to Jesus the mediator of the new covenant, and to the 
blood of sprinkling, that speaketh better things than that of Abel." 

PAUL, the great apostle to the Gentiles, is in this Epistle addressing himself 
to his Hebrew brethren, and drawing a distinction between the old Jewish 
tabernacle service and the Church of Jesus Christ. It was, even in the days of the 
apostles, a difficult matter to wholly convert a Jew. And the old adage that says, 
"Convince a man against his will, and he is of the same opinion still," seems 
very applicable in the case of the Jews. For, while the life and character of the 
Lord Jesus Christ had been depicted so clearly by their own piophets that a mis- 
take as to his identity seemed almost impossible, yet such was the case, and he 
lived and died, rose again, and ascended to the right hand of the Father without 
his mission to the world being fully understood. Perhaps the thief on the cross 
came nearer understanding the great philanthropy that brought the Savior into 
the world than any one who lived in his day. Hence the entreaty: "Remember 
me when thou comest into thy kingdom." This being the case, it was necessary 
all the while for the apostles to be drawing distinctions between the old and the 
new institution. In the ninth chapter he tells them that the first covenant had 
also ordinances of divine service, and a worldly sanctuary, with all that per- 
tained to it; but all these things are done away in Christ; and now, in the ful- 
fillment of the prophecy of Jer. xxxi. 31, the old covenant, or contract, which 
was faulty, and only typified the new, is done away, and the attention of the 
people is now directed to the Mediator of the new— not Moses, but to Christ. 

Before proceeding further, we wish to notice some of the characteristics of the 
old as compared with the new. The old was from Sinai, and had a human medi- 
ator and was only national in its application. The new is from Jerusalem, and 
is universal in its application. The condition of membership under the old 
covenant was a fleshly birth, or a purchase with money; hence volition played 
no part in the premises. The child born in Abraham's family found himself 
confronted with a fiery law that he dared not break; the same oondition sur- 
rounded the ignorant and unfortunate servant that fell within the scope of the 
purchasing power of Abraham's money. Whatever of blesaicg attached to the 
old covenant was participated in only by those two classes; all the balance of 
the world was excluded. The law that went forth from Sinai was vindictive in 
its nature and despotic in its execution. The Jew had not power to control his 
birth, neither the servant his sale. Still the fiat was written: "Cursed is he 
that centinues in all things written in the book of the law to do them," and "the 
soul that sins it shall die." Sin being the violation of law, and a law to which 
there was no repeal, but a rigid enforcement, there was nothing to look forward 
to but death under two or three witnesses. But Paul says we are not come unto 
these things, but to Jesus, the Mediator of the new covenant, under which "every 
man shall not teach his neighbor and brother, saying, Know the Lord: for all 
shall know me, from the least to the greatest. For I will be merciful to their 
unrighteousness, and their sins and their iniquities will I remember no more." 
(233) 



234 SERMON BY J. C. HOWARD. 

"Go teach all nations." We being the children of God by faith, and faith cometh 
by hearing the word of the Lord, the teaching is necessarily outside of the new 
covenant, while under the old it was all inside. Moreover, choice has all to do 
with the new. "If any man will come after me, let him deny himself, and take up 
his cross, and follow me. " " For I am meek and lowly in heart : and ye shall find rest 
unto your souls. " "Of a truth, I perceive that God is no respecter of persons, but 
in every nation he that feareth him and worketh righteousness is accepted of 
him." "Whosoever, therefore, shall confess me before men, him will I confess 
before my Father and the holy angels. For with the heart man believeth unto 
righteousness, and with the mouth confession is made unto salvation." No 
national lines now to hedge in one family to the exclusion of all others, but in 
every nation "whosoever will let him take the water of life freely"— unlimited 
and very comprehensive indeed. "Behold, I [eaid the Mediator of the new cov- 
enant] stand at the door and knock; if any man hear my voice, and open the door, 
I will come In to him, and will sup with him and he with me." This means 
me, and means all mankind, from the lowest and most degraded wreck~on earth 
to the king on his throne, provided he has the will to love and obey the meek 
and lowly Nazarene, and be governed by the perfect law of liberty. Paul says 
that he that despised Moses' law died without mercy under two or three wit- 
nesses. "Of how much sorer punishment shall he be thought worthy who hath 
trodden under foot the Son of God, and hath counted the blood of the covenant 
wherewith he was sanctified an unholy thing, and hath done despite unto the 
Spirit of grace." To come to Christ as the Mediator of the new covenant is to 
come to his authority, to accept him as our leader as Israel accepted Moses as 
theirs, and render to him our reasonable service. We accept him as the great 
High Priest of our profession, and, in so doing, obligate ourselves by all that is 
high and holy to honor him as our Leader, and love him with a devotion that 
will live and grow stronger even beyond the confines of time as now measured by 
mortal vision. 

A man who comes to the United States of America from Great Britain, in 
order to become a citizen of the United States, must first renounce allegiance to 
the Queen of England, and at the same time swear allegiance to the Government 
of the United States ; and there is absolutely no such thing as retaining citizen- 
ship in both Governments at the same time. One must be wholly renounced, 
while the other is wholly embraced. There is no such thing as being subject to 
two earthly powers at the same time, neither is there such a thing as half-disciple- 
ship in the kingdom of Christ. In order for a man to come to this country, he 
must first learn of this country — learn that there is a free country across the wide- 
spread ocean that invites emigration, and holds out inducements to the oppressed 
and downtrodden of earth to come where men choose their own rules, and all stand 
equal before the law, and all enjoy equally the blessing and privilege of the best 
Government the world ever saw. After hearing of it, the next thing is to decide 
to come, and then come. "If any man thirst [said the Captain of our salvation], 
let him come unto me and drink." The man first hears of this country, and 
believes what he hears, then decides to change his relationship— to sever it in 
one place and attach it in another. "Go preach the gospel to every creature." 
Tell the good news of life and salvation throughout the world ; let the world hear 
that beyond the dark sea that now veils us from the view of the everlasting city 



SERMON BY J. C. HOWARD. 235 

there is "an inheritance incorruptible, undefiled, and that fadeth not away; kept 
in heaven for you who are kept by the power of God," or gospel of Godr "I go to 
prepare a place for you. And if I go and prepare a place for you, I will come agaia, 
and receive you unto myself; that where I am there you may be also. If any man 
will come after me, let him deny himself, and take up his cross, and follow me." 
Teach all nations that the grace of God that bringeth salvation hath appeared to 
all men, "teaching us that denying ungodliness and worldly desires, we should live 
soberly and righteously and godly in this present world." That is, we must keep 
sober and do right, and be Godlike, pure, holy, separate from sinners, "the sons 
of God, without rebuke in the midst of a crooked and perverse nation, among 
whom you shine as lights in the world." Well, in order to come from another 
country to this, there must not only be the knowledge, but there must be the 
will. Ihere being present the ability, the means of getting here then presents 
itself, for this is sometimes a very considerable matter. But this does not enter 
into the case in journeying from this vast howling wilderness to the land of rest 
awaiting those who seek a better country. "Ho, every one that thirsteth, come 
ye to the waters, and he that hath no money ; come ye, buy and eat ; yea, buy 
wine and milk without money and without price." 

We said awhile ago that the condition of membership in the old covenant 
was either birth or purchase with money. A similar state of affairs exists in 
the new. However, there is this in the old: It was a flesh birth, or a fleshly 
relationship to a man. In the new it is a birth of the water and of the Spirit, 
or a spiritual relationship to God, that characterizes the subjects of the King of 
kings. "But no one can pa9S through this new birth except as he chooses to do so, 
while, under the old choice, one was not consulted. "Know ye not that to whom ye 
yield yourselves servants to obey, his servants ye are to whom ye obey, whether 
of sin unto death or of obedience unto righteousness?" We are not our own, for 
we have been bought with a price, and are therefore under obligation to glorify 
God in our bodies and spirits, which belong to him by virtue of our having 
become part of the purchased possession— part of the flock ;which was purchased 
with the blood of Jesus, the incarnate Son of God — and being thus brought into 
covenant relation with him, we are obligated to render to him the heart's entire 
devotion ; to consecrate our lives, our influence, our all, to the cause of our 
blessed Lord and Master. "God, who at sundry times and in divers manners 
spake in time past unto the fathers by the prophets, hath in these last days 
spoken unto us by his Son. See that ye refuse not him that speaketh: for if 
they escaped not who refused him that spake on earth, much more shall not we 
escape if we turn away from him that speaketh from heaven." "Therefore, we 
ought to give the more earnest heed to the things which we have heard, lest at any 
time we should let them slip. For if the word spoken by angels was steadfast, 
and every transgression and disobedience received a just recompense of reward, 
how shall we escape if we neglect this great salvation, which at the first began to 
be spoken by the Lord, and was confirmed unto us by them that heard him, God 
also bearing them witness, both by signs and wonders and divers miracles, and 
gifts of the Holy Ghost?" I fear that many of us do not realize as fully as we 
should that the divine Father is now speaking, to us through his Son. Under the 
former dispensation the people laet statedly to worship the Lord their God. The 
same God now says through his Son for us not to forsake the assembling of our- 



236 SERMON BY J. C. HOWARD. 

selves together as the manner of some is. (When I say "by his Son," I mean 
by the authority of his Son.) He says, through the same channel, for each to lay 
by in store on the first day of the week as God has prospered us. The Jews were 
required to consecrate the first-born of man and beast to the Lord. In addition 
to this, one-tenth of all the increase of their herds, and the tenth of the products 
of the soil, and a special tithe every third year; and to the poor, according to 
their ability, at all seasons. "If we sin willfully after we have received the knowl- 
edge of the truth, there remains no more sacrifice for sins, but a certain fearful 
looking for of judgment and fiery indignation, which shall devour the adversary." 
We sin by willfully absenting ourselves from the house of God on the first day of 
the week, for we have received a knowledge of the truth that the early Christians 
did come together on the first day of the week to break bread. We may sin by 
not contributing to the Lord's cause as we have been prospered. These are both 
plain, positive commandments. "If you keep my commandments, ye shall abide in 
my love, as I have kept my Father's commandments and abide in his love." 

I sometimes fear that we are too much disposed to stop and rest our hope of 
eternal happiness on primary^obedience, instead of going on unto perfection. 
While it is literally true that when we have obeyed from the heart that form of 
doctrine, we are then made free from sin, it is equally true that unless we add to 
our faith, courage, knowledge, temperance, patience, godliness, brotherly kind- 
ness and charity, or love, our faith won't avail us anythieg; for faith without 
wcrks is dead. "Leaving the principle of the doctrine of Christ, let us go on unto 
perfection. For if the very voice of the blood of Abel cried to God as a witness 
against Cain, will not the blood of Jesus that speaketh better things than that of 
Abel cry against us if we trample under foot the Son of God, and count the blood 
of the covenant wherewith we are sanctified an unholy thing?" But, says one, how 
is this done? Simply by refusing to do what the Savior says. "Not every one 
that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he 
that doeth the will of my Father which is in heaven. Many will say to me in 
that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast 
out devils, and in thy name done many wonderful works?" and, to their sore dis- 
may, hear him say, I never recognized you ; depart from me, ye workers of in- 
iquity. This is the outgrowth of erroneous teaching. Men have been made to 
believe that religion was something to be felt, like the sticking of thorns in the 
flesh. Hence you approach a man and ask him if he has obeyed the Savior, and 
he will answer you by telling you that he feels the love of God shed abroad in 
his heart, and many other things just as meaningless and ridiculous, which he 
doesn't understand himself, nor even believe in, yet tries to ease his conscience 
withal. The divine record teaches that religion is doing something. Pure reli- 
gion, and undefiled before God ;and the Father, is not something that you can 
feel, and not describe ; but something to do. Visit the fatherless and widows in- 
their affliction, and keep yourself unspotted from the world, is doing something, 
and more than many get done. "Blessed are they that do his commandments, 
that they may have a right to the tree of life, and may enter in through the gates 
into the city." "He that saith, I know him, and keepeth not his command- 
ments, is a liar, and the truth is not in him." The test of our love for Christ 
and our loyalty to his cause is willingness to do what he commands. Jesus 
Christ is the Author of eternal salvation to all them that obey him, and to no one- 



SERMON BY J. C. HOWARD. 237 

else. The hope of those who obey the gospel is faithful continuance in well- 
doing, seeking for glory, honor and immortality, with eternal life as the reward. 
But to those who are conscious, and do not obey the truth, but obey unrighteous- 
ness, indignation and wrath. The time is coming swiftly when he who once 
appeared as the babe of Bethlehem, and the man of ignominy, will come again. 
He came as the revelation of God's love and philanthropy once. He will come as 
the revelation of God's vengeance next time, to take vengeance on them that know 
not God, and obey not the gospel of our Lord Jesus Christ. If the righteous 
scarcely be saved, where shall the ungodly and the sinner appear? Let us awake 
to righteousness, and sin not. And to you who have never obeyed from the heart 
that form of doctrine which makes men free from &in, we ask, why defer your 
return to Christ? Will you be better prepared by remaining longer in sin? Why 
not accept the offered mercy and accept it now? "And now, to God and to the 
word of his grace, v<hich is able to build you up and give you a place among them 
that are sanctified, we commend you. Amen." 




: 



J. J. Limerick. 



CHRIST AGAINST MEN. 

By J. J. Limerick. 



CHRIST vb 



ONK. 



MEN 



MANY 



Church Matt. xvi. 18 Denomination. 

Doctrine John vii. 16 Doctrines. 

Bride Kev. xxi. 9 Wives. 

Name Acts iv. 12 Names. 

Way John xiv. 6 Ways. 

Faith Eph. iv. 5 Faiths. 

Body Eph. iv. 4 Bodies. 

Fold John x. 16 Folds. 

Temple 1 Cor. iii. 16 Temples. 

Baptism Eph. iv. 5 Four Baptisms. 

Spirit Eph. iv. 4 Spirits. 

Hope Eph. iv. 4 Many Hopes. 

Lord Eph. iv. 5 Lords. 

God Eph. iv. 6 Gods. 

Father Eph. iv. 6 Fathers. 

Master Matt, xxviii. 8 Masters. 

Vine John xv. 1 Vines. 

Husbandman — John xv. 1 Husbandmen. 



Gospel 



Rom. i. 16 



Gospels. 



Text— John i. 11 : "He came unto his own, and his own received him not." 

HUMANITY is the same in all ages of the world. As the Jews were the 
people of God, and when Christ came to them they would not as a nation 
receive him, so I greatly fear that if Christ would come to this world to day, a 
great many who profess to be his people would not receive him. 

You ask what makes me think so? I answer, Because they will not receive 
his Word as given by inspiration. Some people are not satisfied with divine reve- 
lation, but desire to add their "think so's" to the Word of truth. 

The Jews were taught by the prophets the kind of a person Christ would be, 
and how he would come, and almost the exact time of his coming into the world. 
Yet they were expecting a different kind of Christ to come from the one Moses 
and the prophets had said would con e. The reason why they were blinded and 
deceived was because they had added their "think sOV to the word of God, and 
tried to make it mean something else from what God said in his Word. People 
are doing the same to-day. 

Dear readers, would that you could realize that God means just what he has 
' (241) 



242 CHRIST AGAINST MEN. 

said in his Word, and said just what he meant. It needs not the "think so's" 
of uninspired men to make his meaning plainer. 

I now call your attention to an illustration. Mr. A. marries a wife, raises a 
family of children. In the course of time the father and oldest son take a journey 
into a far country. They are gone a number of years. During the absence the 
father never fails to provide for them at home, and sends them loving messages 
from time to time. He sends servant after servant to the family telling them it 
is impossible for them, in their present condition, to come to him ; but that his 
love for them is so great that he will send his son, his only son, to prepare the 
way and bring them unto him. He gives them minute instructions concerning 
the coming of the son, and the family daily expects him. When the son comes 
he is poor, humble, honest, pure, faithful to the instructions of his father. The 
family does not receive him, because they are disappointed in him. By placing 
their "think so's" to the messages of their husband and father, they make him 
say different things from what he really did say. Who is to blame because they 
are disappointed? They expected the Son to come with pomp and pride and a 
great deal of worldly show; but he is so different from what they think he ought 
to be, they not only refuse to receive him, but call him an impostor and 8 
deceiver, and finally they kill him. 

Would you say, dear reader, that the family love the father and son as the 
father and son had loved them? To say the least, you would say they were unjust, 
ungrateful and unworthy. 

Such is the way the Jews treated God and his beloved Son. Such is the way 
that some professed church-members are treating him to-day, by rejecting his 
Word as given by inspiration, but adding their humanism. 

God, Christ and the Spirit teach through the evangelists and apostles that 
there is one Church, and that belongs to God, and not men. But men arrayed 
against Christ teach that there are many denominations, and it makes no differ- 
ence which one you join. Such is the teaching of men, and is not of God. Such 
people do not receive Christ as the only begotten Son of God. God, Christ, Spirit 
and Bible teach one doctrine — for man to receive, believe and obey. (Acts ii. 
42.) Men arrayed against Christ teach many doctrines. They speak of "my doc- 
trine," "your doctrine," "their doctrine," "his doctrine," and so on, and tell 
you it does not matter whether you believe "their doctrine" or not, just so you 
believe some doctrine. In their estimation it makes no difference whether it is 
of God or man. 

My friendly readers, we must believe the doctrine of Christ, for that alone 
will save. God, Christ, Spirit and Bible teach one bride, which is the wife of 
Christ. Christ taught while here upon earth that if a man looked upon a woman 
to lust after her, he had committed adultery already within his heart. (Matt, 
v. 28.) Also the apostle Paul teaches that those who commit adultery shall not 
inherit the kingdom of God. (Gal. v. 19-21.) Yet, in the face of all the teach- 
ing of Christ and the apostles, men teach that the different Churches which have 
originated with men (they are not of God) are the wives of Christ, thereby mak- 
ing Christ an adulterer, and, according to the law of high heaven, they would not 
only exclude themselves, but the pure and holy Christ, from the eternal city of our 
God. Such teaching is not in harmony with the word of the blessed truth of the 



CHRIST AGAINST MEN. 243 

gospel of Christ. Christ has but one wife, or bride, and her he will present in 
that great day to his heavenly Father as a chaste virgin, pure and holy. 

My reader, if you are not a member of the Church of Christ, why not accept 
his invitation and become a member while the opportunities of life are granted 
you? Now is the accepted time. Now is the dav of salvation. If you are a 
member of one of the wives, sever your connection *ith them and be married to 
Christ, and not men. This matter you can not afford t"> treat lightly or indiffer- 
ently, because it is a matter of life or death to you. 

God, Christ, Spirit and Bible have given one name above all names of the earth 
in which there is salvation to all — whoever will wear that name, and it alone. 
Men arrayed against Christ have names innumerable. They simply claim that 
they wear these names to distinguish one denomination from another. In God's 
holy Word of truth there is one name — the name of Christ — and we should net be 
ashamed to wear it. Remember, there is salvation in no other. 

la the Bible Christ is represented as the way of truth and life. Men arrayed 
against Christ have many ways. Some even thank God that they have so many 
different ways. They claim that these various ways are of God, and that the per- 
son may choose the way that suits his fancy. Their teachers usually say that "it 
does not make any difference which way you take your wheat to the mill, just so 
you get the grain into the hopper." Equivalent to saying, it matters little which 
way you go, just so you get to heaven. 

My dear reader, Christ teaches in his Word that there is but one way to 
heaven and one way to death. Certainly, God will not ask you what road, or 
way, you came to heaven, for you can not get into the city only through Christ 
as the way. All other ways, or roads, lead to death. 

The Bible speaks of one faith. Men arrayed against Christ have many faiths. 
Bible faith comes by hearing, and hearing by the word of God. (Bom. x. 17.) 
The faiths of men come by hearing the different traditions and doctrines, hob- 
goblins and death bed stories. The Bible faith is sufficient. It only will save; 
it does not need the assistance of human creeds. 

The Bible teaches that there is one body, and many members, and that body 
is the body of Christ. Men against Christ teach that there are many bodies, and 
many members, and that all the bodies originated with men. My dear reader, it 
is an impossibility to be a member of the body of Christ, and at the same time to 
be joined to the body of a harlot. (1 Cor. vi. 15, 16.) 

The Bible teaches one fold for the sheep, both Jews and Gentiles; but men 
arrayed against Christ have folds, and, in direct opposition to the authority of 
Christ, continue to build human folds. It seems they will not be satisfied with 
the fold of God. 

The Bible teaches one baptism. Men teach four or more. And many, or acy 
mode, will do. 

The Bible teaches that there is one Spirit. Men teach many spirits. Each 
human denomination must have a spirit, or it is dead. The Spirit of God is in 
the body of Christ, the Church, and gives life to all members of the body. The 
body of Christ would be dead without the Spirit. So God has placed his Spirit 
in the body of Christ, and men can not take the Spirit of God, and place it in 
human organizations. (Jap. ii. 26.) 



244 CHRIST AGAINST MEN. 

The Bible teaches one hope ; men teach|many — Methodist hope, Baptist hope, 
and so on. 

The Bible teaches one Lord; men teach many lords. The Bible teaches one 
God; men teach gods. Sometimes we hear them say, "God, the Father, "God, 
the Son," "God, the Holy Ghost," which is all against the Bible teaching. There 
is one God. 

The Bible teaches one Father; men teach many fathers. We hear some 
such expressions as these: Father Calvin, Father Wesley, Father Campbell, and 
so on. We are taught by the Bible concerning one Master, but men would 
teach us of many masters. Bach department has its religious master. 

Again, the Bible teaches one vine— the fruit which the one vine bears is 
Christians. Men teach many vines; hence the different fiuit. 

The Bible teaches one Husbandman to care for the one vine; men teach many 
husbandmen to care for their many vines and fruits, and keep them all separate. 

The Bible teaches one gospel, which is God's power to save all who will 
believe it. Men teach many gospels, or adulterations, of the one gospel. 

My dear reader, which side are you on? The side of men that advocate the 
denominations, doctrines, wives, names, ways, faiths, bodies, folds, temples, four 
or more baptisms, spirits, many hopes, lords, gods, fathers, masters, vines, hus- 
bandmen, gospels, against God, Christ, Spirit, Bible, and the apostles of Christ, 
who teach one Church, one doctrine, one bride, one name, one way, on© faith, 
one body, one fold, one temple, one baptism, one Spirit, one hope, one Lord, one 
God, one Father, one Master, one vine, one Husbandman, one gospel. If you 
stand with men against God's word of eternal truth, your life's work is lost, and 
I exhort you now to unite with God and Christ in obedience to the truth, while 
God, Christ and the Spirit are willing. Later on may be too late. Now is the 
accepted time. Now is the daytime; the night cometh, in which you will not 
have granted unto you the privileges and opportunities of to-day. Heed the 
warning of the great God, and of Christ our Savior, now while it is called to- 
day. 



SCIENCE AND CHRISTIANITY 

By J. J. Limerick. 



+ — X 



Ex. 2 — 2-1X2-3 = 2. 

Tbxt— 1 Timothy vi. 20 ; Hebrews v. 12 : "O Timothy, keep that which is committed 
to khy'trust, avoiding profane and vain babblings, and oppositions of science falsely so 
uanea. For when for the time ye ought to[be teachers, ye have need that one teach you again 
wnich be the first principles of the oracles of "God." 

WE take the first or fundamental principles of the science of mathematics to 
illustrate the first or fundamental principles of the gospel of Christ. We 
believe all true science originates and springs from God's word, and that only 
science falsely'so called disagrees with the word of God. 

Eveiy science and house and organization must have a foundation upon 
which the whole superstructure rests. Mathematics has a foundation which con- 
tains just four fundamental principles, no more and no less. Just so has the sys- 
tem of Christianity a foundation, which is Christ, the'Son of the living God. (1 
Cor. iii. 11 ) And there are just four fundamental principles in the foundation, 
no more, no less. Or, in other words, there are just four principles, or acts, of 
obedience required to place one into the foundation. 

The simple example on onr chart illustrates all the principles of the science 
of mathematics. The first principle is that of addition, which we define as the 
simple process of adding two or more numbers together. We can not subtract, 
nor multiply, nor divide that which is not first added. So also in the science of 
Christianity the first principle is that of addition, which we define as the simple 
process of believing the Word, and that Jesus is the Christ, the Son of God, 
thereby adding something to ourselves that can not be given by the power of 
man. Paul the apostle tells us that faith comes by hearing, and hearing by 
the word of God. (Bom. x. 17.) John the apostle tells us that these things are 
written that we might believe Jesus is the Christ, the Son of God. (John xx. 
31.) Jesus says: "Blessed are the pure in heart" (Matt. v. 8). Peter the apostle 
tells us that faith purifies the heart. (Acts xv. 9.) "Faith is the substance of 
things hoped for, the evidence of things not seen" (Heb. xi. 1). "Without faith 
it is impossible to please God" (Heb. xi. 6). So we see from the teaching of 
God's word that faith is the first principle in the science of Christianity; and we 
see further that by accepting the faith of God's word we add unto ourselves a 
pure heart, which we can not otherwise obtain. 

The second principle in the science of mathematics is that of subtraction, 
which we define as the simple" process of subtracting the less from the greater. 
(245) 



246 SCIENCE AND CHRISTIANITY. 

So the second principle'in the science of Christianity is that of subtraction. As 
in mathematics we subtract the less from the greater, so in Christianity we sub 
tract the less from the greater. Repentance is the subtraction of the gospel. The 
sins are of less value in the sight of God than the man. Hence we repent of our 
sins, or subtract them from the greater, or the man. 

The third principle is that of multiplication, which is a short method of 
addition. Addition and multiplication bear a relation one to the other in the 
science of mathematics. In the gospel of Christ the confession of the faith with 
the mouth unto salvation is the multiplication of the gospel. As in mathematics, 
so also in the gospel of Christ is the multiplication a short method of addition, 
and bears relation one to the other. (Matt. xvi. 13-21; Acts viii. 37; Rom. x. 
9, 10.) 

The fourth principle, and the best, is that of division in the science of math- 
ematics. Also in the gospel of Christ the fourth and last principle is that of 
division, or, in other words, immersion — a burial of the old man of sin which 
was crucified, and the resurrection into the new life in Christ. (Rom. vi. 1-13.) 
A preacher who did not believe that immersion was the baptism authorized said 
to me on a certain occasion: "Bro. Limerick, there are only two cases of immer- 
sion in the Bible." We said: "Two? One is enough to settle the mode with all 
who desire to do God's will, but let's have the two cases of immersion." "The 
first," said he, "is in the Old Testament, and there is but one; that is the case 
of the Israelites, who were baptized in the Red Sea by the pouring or sprinkling 
of water upon'them. They were baptized, but not immersed; but the Egyptians 
were the onesjthat were immersed, and they were all drowned in the sea. The 
other case," said he, "is the only case of immersion in the New Testament. It 
is the case of the devils that were cast into the swine and were drowned in the 
sea." "Very well," said I, after he was through, "if there were no other cases 
in the Bible to sustain immersion, the two you refer to are enough. I desire to 
ask you a few questions. First, what relation did the Egyptians bear to the 
Israelites?" His answer was: "They were the enemies of the Israelites." "Sec- 
ond, when were the Israelites freed from their enemies?" His answer was: "When 
the Egyptians were drowned in the sea, and after they had crossed the sea." 
"Third, what did the^Israelites lose in the sea?" Answer: "Their eEemies." 
"Fourth, should we not follow their example and drown cur enemies— our sins— 
in the sea by immersion?" "Fifth, what relation did the devils bear to the 
man?" Answer: "They were his enemies." "Sixth, when were they destroyed?" 
Answer: "When they were drowned in the f ea. " "Seventh, should wenot follow 
the example of the man by drowning the devils in water, and being clothed in 
our right mind, and then'serve the Christ, the Son of God?" 

But, dear reader, we are not left to such examples nor reasoning to sustain 
immersion, for the Scriptures are very plain on that subject, so plain that a 
blind man can almost see, and only those who are blinded by the devil will accept 
anything else at the hand of preachers. We ask you to read these passages of 
Scripture, and think for yourself: Matt. iii. 16; John iii. 5;iii. 23; Acts viii. 38, 
39; Rom. vi. 4, 5. 

We are willing to affirm that the person who believes in Jesus Christ as the 
Son of God, and repents of all his sins, and confesses his faith with the mouth 
unto salvation, and is immersed into Christ for the remission of his sins, is 



SCIENCE AND CHRISTIANITY. 247 

equal to a Christian — a child of God. But ol those who do less, with the word of 
God to teach us, we could not say the same of them. 

Friendly reader, if you are not a member of the body of Christ, heed the 
warning of Christ as your friend. Believe, repent, confess and be immersed now 
while the opportunities to do so are granted unto you, and be faithful unto death, 
and heaven will be your home. 



PURE RELIGION. 

By J. J. Limerick. 

Text — James i. 26, 27 : "If any man among you seem to be religious, and bridleth not 
hie tongue, but deceiveth his own heart, this man's religion is vain. Pure religion and 
undefiled before God and the Father is this : To visit the fatherless and widows in their 
affliction, and to keep himself unspotted from the world." 

THE word "religion" is found five times in the New Testament, and only once 
good and pure. The people of the world are not only spotted, but they are 
completely immersed in the love of the world, but the apostle James is speaking 
to those who have obeyed the gospel of Christ. 

A great many people are very particular about visiting the widows, orphans 
and the afflicted ones. Some churches have societies for such work, and some 
churches permit their poor and needy to go to the county poorhouse, while they 
make a big to-do about the pcor heathen across the ocean. Such work is not the 
kind nor the way Christ intended his Church should do. Men must obey the 
gospel of Christ in order to become dead to the world and the societies of the 
world, and they then will be enabled to keep themselves unspotted from the world 
and the ways of the world. (Jas. i. 26, 27.) 

We can not serve two masters — the Church and the world. There is no use 
to try, for all our efforts in that direction are in vain. (Matt. vi. 24.) 

Those who are members of some churches, and are led by the spirit of the 
world and the greed of gain, are the ones whose religion is vain. Christians are 
led by the Spirit of Christ, and not the spirit of the world. (Rom. viii. 1, 2.) 

We are commanded to try the spirits, and, when tried, or tested, by the word 
of divine truth, they all are proven to be in vain. The Spirit of God alone wil* 
stand the test. (1 John i v. 1, 2.) 

In the vain religion of the world, many efforts are made for the things for the 
body. Fashion rules. The pure religion of Christ beseeches the members of 
Christ's body to present their bodies as a living sacrifice, holy, acceptable unto 
God. (Rom. xii. 1.) 

Those who are partakers of the vain religion set their whole affection upon 
this world; many of them are true to our picture in the chart. Those who are 
partakers of the pure religion have arisen to walk with Christ, and their affection 
is set upon heaven. (Col. iii. 1, 2.) 

The followers of the vain religion trust, and their redemption is, gold, silver, 
stocks, bonds, and interest upon the same. They who are partakers of the 
pure religion realize that they were not redeemed by such corruptible things as 
silver and gold, but by the precious blood of Christ. (1 Peter i. 18, 19.) 

They who have the vain religion, or the worldly religion, seem only to love 
the world and the things of the world. The partakers of the pure religion and 
the nature of Christ do not love the world, nor the things of the world. They 
labor to have the people of the world become pure by obedience to the gospel of 
Christ, and to love the world only in the sense that Christ our Savior loved it. 
(1 John ii. 15.) 

Christ tells us in his Word to take heed and beware of covetousness : for a 
(248) 



PURE RELIGION. 249 

man's life consisteth not in the abundance of the things which he possesseth. 
(Luke xii. 15.) Covetousness comes from the heart, and it engrosses the heart. 
It is called idolatry. (Col. iii. 5.) In regard to coveting money, it is called the 
root of all evil. It never satisfies those who are thus diseased, and never will. 
All such is vanity. 

The gospel of Christ forbids such. When individuals say they are Christians, 
and at the same time are covetous, to say the least, they are very inconsistent 
with Scriptural teachings. 

In our journeyings among the brotherhood we find many congregations, elders, 
deacons, and even preachers, who are so covetous that the cause of Christ is 
dying in many parts of the country, and loyal preachers are compelled^*) do man- 
ual labor to support their families. The world going in such a way leads to 
death, because of the sin of covetousness in the Church. 

Covetousness, injustice, oppression, foolishness, and hurtful lusts, departure 
from the faith, lying, murder, theft, poverty, miserly and domestic affliction is 
positively forbidden in the gospel of Christ. It is abhorred by the heavenly 
Father. 

The world is full of covetousness, and the fruits of it are being demonstrated 
every day before our eyes in such things as strikes, drunkenness, fighting, lying, 
stealing, etc. 

Members of the Church of tlie living God should cease to walk in covetous- 
ness. They should strive, by their pure lives, to show the world that their desire 
is to reach heaven themselves, and persuade others to lead such lives that they, 
too, may be numbered among God's children in this world and the world to come. 

In the Bible we find woes pronounced upon the sin of covetousness. The Bible 
forewarns the members of the Church of the fruits of covetousness, and tells us 
that those who are partakers of such sin shall be excluded from heaven. We are 
also told that covetousness would abound in the last days, and we think we are 
living in the last days, and can truthfully say that covetousness does abound in 
the Church at the present day. When we see some of these so-called members 
absenting themselves, and at the same time guing out to encourage sectarianism, 
I say, brethren, it is time for the preachers and bishops to cry aloud and spare 
not, and, if possible, cleanse the Church of Christ of the sin of covetousness. 
Then will loyal preachers be supported. Then will people obey the gospel of 
Christ. Then will the Church do her duty in caring for the poor, the widows 
and orphans, and that without the aid of human societies. Then by her fruits 
the world will know that we are the children of God, and that we have the pure 
religion, and are walking in the light and truth as it is in Jesus our Savior. 

Brethren, let us work and pray to remove the love of the world, and the sin 
of covetousness, and all other sins out of the Church. Let us never give up until 
the victory is won, and the Church is pure and free from the ways of the world. 

To you, my friendly reader, out of the Church of Christ, permit me to exhort 
you to obey your Lord and Savior, and become partakers of the pure religion. 

In the lesson of the Savior, as recorded in Luke xii. 16-20, we are taught to 
be prepared to meet our God in peace. I will here give the language, for I fear 
you will not turn and read for Jyourselves: "And he spake a parable unto them, 
saying, The ground of a certain rich man brought forth plentifully: and he 
thought within himself, aaying, What shall I do, because I have no room where 



25O PURE RELIGION. 

to bestow my fruits? And he said, This will I do : I will pull down my barns 
and build greater; and there will I bestow all my fruits and my goods. And I 
will say to my soul, Soul, thou hast much goods laid up for many years ; take 
thine ease, eat, drink and be merry. But God said unto him, Thou fool, this 
night thy soul shail be required of thee: then whose shall those things be, which 
thou hast provided?" "What will it profit a man, if he gain the whole world 
and lose his own soul? or what shall a man give in ezhange for his soul? For 
the Son of man shall come in the glory of his Father, with his angels, and then 
he shall reward every man according to his works" (Matt. xvi. 26, 27). 

" 'Tie religion that can give 
Sweetest pleasures while we live. 
'Ti8 religion that supplies 
Solid comfort when we die. 
After death its joys will be 
Lasting as eternity. 
Be the living God my friend, 
Then my bliss shall never end." 



THE PHARISEE. 

By J. J. Limerick. 

Text— Luke xviii. 9-14 : "And he spake this parable unto certain which trusted in 
themselves that they were righteous, and despised others: Two men went up into the temple 
to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed 
thus with himself, God, I thank thee that I am not as other men are, extortioners, unjustt 
adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I pos- 
sess. And the publican, standing afar off, would not lift up so much as his eyes unto 
heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this 
man went down to his house justified rather than the other: for every one that exalteth him- 
self shall be abased; and he that humbleth himself shall be exalted." 

PHAKISEE is a sect of the Jews. Acts xv. 5. 
The strictest observers of the law. Acts xxvi. 5. 

Character of the Pharisee, as given in the Bible: 

Zealous of the law. Acts xv. 5. 

Zealous of the traditions. 'Mark vii. 3. 

Outwardly moral. Phil. iii. 5, 6. 

Rigid in fasting. Luke v. 33; xviii. 12. 

Active in proselytizing. Matt, xxiii. 15. 

Self-righteous. Luke xviii. 9. 

Fond of public praise. Matt, xxiii. 7. 

Prompt in paying all dues. Matt, xxiii. 23. 

Oppressive. Matt, xxiii. 4. 

Cruel in peisecuting. Acts ix. 1, 2. 

Believe in the resurrection of the Spirit. Acts xxviii. 8. 

Their opinion a standard to all others. John vii. 48. 

Many priests and Levites were of them. John i. 19-24. 

Many rulers, lawyers and scribes were of them. John iii. 1; Acts v. 34. 

They had disciples. Luke v. 33; Acts xxii. 3. 

Some came to John's baptism. Matt. iii. 7. 

As a class of people, they rejected the counsel of God in rejecting John's 
baptism. Luke vii. 30. 

They condemned Christ for associating with sinners and publicans. Matt, 
ix. 11 ; Luke vii. 39. 

Ask of him a sign. Matt. xvi. 1. 

They tempted Christ. Matt. xix. 3. 

Watch him for evil. Luke vi. 7. 

They were offended at the doctrine of Christ. Luke xvi. 14. 

Christ declared the righteousness of the Pharisees insufficient for salvation ; 
our righteousness must exceed theirs. Matt. v. 20. 

Christ declared their doctrines to be hypocritical. Matt. xvi. 6; Luke xii. 1. 

Denounced woes against them. Matt, xxiii. 13. 

Called them an evil and adulterous generation. Matt. xii. 39. 

Called them serpents aud generations of vipers. Matt, xxiii. 23. 

Called them fools and blind guides. Matt, xxiii. 17-24. 

Compared them to whited sepulchres. Matt, xxiii. 27. 
(251) 



THE PHARISEE. 253 

Compared them to graves that appear not. Luke xi. 44. 

They imputed Christ's miracles to Satan's power. Matt.jx. 34; xii. 24. 

They sent officers to arrest Christ. John vii. 32-45. 

As they would not receive and obey Christ, they seemed determined to destroy 
him. Matt. xxi. 46. 

We have many who profess to be members of the Church to-day who have 
the same spirit, if not the same doctrine. 

Examine yourself by the law of Christ and do his will, not for the praise of 
men, but for the glory of God and the salvation of your soul, Amen. 



2 
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THE PUBLICAN. 

By J. J. Limerick. 

Text — Luke xviii. 13 : "And the publican, standing afar off, would not lift up so much 
as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner." 

PUBLICANS were tax gatherers, or officers appointed to lift the revenue exacted 
from the Jews by the Roman Emperor. Among the Romans there were two 
sorts of them. One class consisted of those who farmed from the emperor the 
taxes of a whole community, province or part of a country, at a stipulated sum, 
and they were generally men of influence. Zaccheus is supposed to have been of 
this class. (Luke xix. 22.) The other class consisted of underlings, who lifted 
the taxes; and who were generally so oppressive in their exactions, and wicked 
in their practice, that they were abhorred by the Jews as the very refuse of man- 
kind. Matt. ix. 11; xviii. 17; Mark ii. 16; Luke v. 30. 
Character of the publican aa a tax-gatherer: 
Often suspected of extortions. Luke iii. 13. 
Often guilty of extortion. Luke xix. 8. 
Often kind to their friends. Matt. v. 46, 47. 
Often hospitable. Luke v. 29; xix. 6. 
The chief ones were very rich. Luke xix. 2. 
Matthew, the apostle, was a publican. Matt. x. 3. 
Jews despised the publican. Luke xviii. 11. 

They classed the publican with the most infamous characters. Matt. xi. 19; 
xxi. 32. 

The Jews despised our Lord for associating with the publican. Matt. ix. 11; 
xi. 19. 

Many of the publicans believed the preaching of John the immerser. Matt.. 
xxi. 32. 

Some believed the preaching of John, were immersed of him as his disciples.. 
Luke iii. 12; vii. 29. 

Some attended the preaching of Christ, and embraced it. Mark ii. 15; Luke 
xv. 1 ; Matt. xxi. 31. 

Some preachers take the case of the publican praying to God for the pardon 
of his sins. Hence they have what they call the altar of prayer, and they 
invite the sinner forward to the altar for the purpose of praying for the mercy of 
God to be showered upon them. We can not see any authority in this parable for 
preachers building altars of wood, hay or stubble, at home or abroad, and ask- 
ing sinners to pray for the pardon of their sins. God is a mercifnl God, and he 
will pardon every sinner who will do the will of his Son as revealed in the gos- 
pel, which consists of hearing the gospel of Christ, believing Jesus to be the 
Christ, the Son of God, and repenting of their sins, and confessing their faith in 
Christ, and being immersed into the body of Christ; then the mercy and grace of 
God will be abundantly bestowed upon them. Christ did not desire to teach a 
lesson on justification by prayer, but he desired to teach the people a lesson of 
humility. Please read the Savior's own words in Luke xviii. 9-14, and you will 
be convinced that I am right, and their mourner-bench preachers are wrong. 
May God bless you, my dear reader, in the doing of his will is my prayer. 
Amen. 

(255) 



THE HYPOCRITE. 

By J. J. Limerick. 

THE hypocrite or hypocrisy is not altogether the most pleasant subject in the 
word of God. Yet if we have a command to preach the pleasant things in 
God's word, we certainly have the same command to preach the unpleasant 
things. (See 2 Tim. iv. 14.) My reason for selecting this subject, unpleasant 
though it be, is because there are so many would be sheep in wolves' clothing, 
among preachers and would-be members of churches. Text (Matt. vii. 15) : 
" Beware of false prophets, which come to you in sheep's clothing, but inwardly 
they are ravenous wolves.'* 

We all know that it is the nature and desire of the wolves to prey upon and 
destroy the sheep. So, likewise, the character of the hypocrite. Their nature 
and evil desire is to break down and destroy the reputation and character of the 
true sheep, or Christian. They have many ways of devouring the Christians 
when opportunities are presented to them. They generally put forth an effort to 
overthrow God's work. If the sheep (Christians) will listen to the Shepherd's 
(Christ's) voice and instruction, the work of the hypocrite will be in vain. 

Hypocrisy means the assuming of a character which the person is conscious 
does not belong to him, which character is assumed with a view of imposing on 
mankind, and especially the innocent sheep of the Church of God. Thus the 
Savior, as our great Shepherd and Bishop of our souls, warns us of the character 
and work of the hypocrite. 

The sheep as presented in our chart is innocent, and is illustrative of the 
Christian. The wolf in our chart represents the hypocrite in his sheep's cloth- 
ing. The character of the hypocrite, as described in God's word, is as follows: 
Willfully blind. (Matt, xxiii. 17.) Vile. (Isa. xxxii. 6.) Self righteous. (Luke 
xviii. 11.) Covetous. (2 Peter ii. 3.) Ostentatious. (Matt. vi. 2.) Censorious. 
{Matt, vii. 3 5.) Having a form of godliness. (2 Tim. iii. 5.) Seeking only 
outward purity. (Luke xi. 39 ) Regarding their tradition more than the word 
of God. (Matt. xv. 1-3) Professing, but do not practice. (Matt, xxiii. 3; 
Rom. ii. 17 23 ) Exact in minor, but neglecting the important, duties. (Matt, 
xxiii. 23, 24) They make use of lip worship, but not heart worship. (Matt, 
xv. 8.) Glorying in appearance only. (2 Cor. v. 12.) So many church-members 
pay so much attention to their own appearance, and criticise the apparel of others 
so severely, that they have been the means of driving the poor from the meeting 
house and the worship of God, and they are left at the mercy of the devil, and 
the world and flesh. 

Trusting in privileges. (Matt. iii. 9.) If you know th9m, my brother, give 
them no privileges at all in the Church of God, only to take off the wolves' cloth- 
ing, and put on the sheep's clothing, by walking in obedience to the truth of 
God. (Isa. lviii. 2.) Zealous in making proselytes. (Matt, xxiii. 15 ) Devour- 
ing widows' houses. (Matt, xxiii. 14.) They love the big I and < the. little you. 
(Matt, xxiii. 6, 7.) Their worship is not acceptable to God. (Matt. xv. 9.) 
Their joy and hope are not lasting. (Job viii. 13; x. 25.) Their work, in one 
respect, is-to destroy the sheep by their slander. (Prov. xi. 9.) If they are in 
(256) 



258 THE HYPOCRITE. 

pDwer (and all their efforts seem to bs to obtain power), they are a snare and detri- 
ment to any cause, and especially the Church ot the living God. (Job xxxiv. 30.) 
Christ and the apostles have told us that the hypocrite would abound, or be 
plenteous, in the last days. (1 Tim. iv. 2.) We are commanded to beware of 
their principles, for they will lead us astray. (Luke xii. 1.) When we see a con- 
gregation that is led by the spirit of hypocrisy, we see a lack of peace, joy, love, 
and of growth and development in gracd and truth. (1 Peter ii. 1.) 

If you, my dear reader, are tinted with hypocrisy, I desire to call your atten- 
tion to the woe pronounced by the Savior against such. We beseesh you to cast 
hypocrisy as far from you as a lie is from the truth, and be not deceived by it. 
The first woe is making proselytes; they make suoh twofold more a child of hell 
than they are themselves. (Matt, xxiii. 15 ) Second woe is that of being blind 
guides. (Matt, xxiii. 16.) Third woe is that of omitting the weightier matters 
of the law — judgment, mercy and faith. (Matt, xxiii. 23.) Fourth woe is that 
of cleaning the outside of the cup, but the inside is full of extortion and excess. 
(Matt, xxiii. 25.) Fifth wee is that of appearing righteous unto men, but within 
are full of hypocrisy and iniquity. (Matt, xxiii. 27, 28.) Sixth woe, building 
the tombs of the prophets, and garnishing the sepulchres of the righteous. (Mat f . 
xxiii. 29.) Seventh woe will be that of the punishment of hypocrites. (Matt, 
xxiv. 50, 51.) Some one is ready to ask: "How will we know who the hypocrites 
are?" The Savior gives the infallible rule: "Ye shall know them by their 
fruits." 

"Broad is the road that leads to death, 
And thousands walk together there; 
But wiedom shows a narrow path, 

With here and there a traveler. 
The fearful soul that tires and faints, 

And walks the ways of God no more, 
Is but esteemed almost a saint, 

And makes his own destruction sure. 
Lord, let my hopes be not in vain, 

Create my heart entirely new; 
This, hypocrites could ne'er attain, 
This, false apostates never knew." 



SCRIPTURAL HEART OF MAN. 

By J. J. Limerick. 

FUBB HEAET. 

"Blessed are the pure in heart: for they shall see God" (Matt. v. 8). "The end of the 
commandment is charity out of a pure heart" (1 Tim. i. 5). "With them that call upon the 
name of the Lord out of a pure heart" (2 Tim. ii. 22). 

IMPURE HEABT. 

"Out of the heart proceed evil thoughts, murders, adulteries, fornication, thefts, false 
witnesses, blasphemies" (Matt. xv. 19j. 

FROM the above Scripture we should see the necessity of having pure hearts. 
If we do not know what the Scriptural heart of man is, we are liable to 
make a mistake. A great many people think the heart of flesh ic the bosom is 
the heart that the Scriptures speak of; and some few think that the heart is in 
the head. Now, my friends, we will not quarrel about this matter. We will 
leave it to the New Testament Scriptures to settle, and we will believe what it 
says is the heart of man, for it is true. Christ and the apostles, who spake as 
they were inspired by the Spirit, certainly knew better what is the heart of man 
than we do, who are not inspired. 

I now ask you to study the chart on this subject for a few minutes, and then 
we will be ready to appeal to the word of God. 

If the Word says the heart is in the bosom, all right. If, on the other hand, 
it teaches that the heart is in the head, I will believe, and so teach, if all the 
world is against me. 

"Out of the abundance of the heart, the mouth speaketh" (Matt. xv. 18; xii. 
34). Do we speak with the abundance of the heart of flesh? Believe with the 
heart. (Rom. ^. 10.) Do we believe with the heart of flesh? Understand with 
the heart. (Matt. xiii. 15.) Do we understand with the heart of flesh? The 
word of God, as the seed of tke kingdom, sown in the heart. (Matt. xiii. 19.) 
Do we sow the word of God in the heart of flesh? Love with all the heart is the 
first command. (Matt. xxii. 37.) Do we love with the heart of flesh? If so, is 
it not a fleshly love? "Jesus, knowing their thoughts" (Matt. ix. 4). Do we, 
can we, think with the heart of flesh? "They do always err in their hearts'* 
(Heb. iii. 10). We sometimes hear a person say that it was an error of the head, 
and not of the heart. Do we err in the heart of flesh? Satan filled the heart of 
Ananias. (Acts v. 3.) Does Satan fill your fleshly heart? Ananias lied with the 
heart. ( Vets v. 3.) Can you lie with the heart of flesh? "So likewise shall my 
heavenly Father do also unto you, if ye from your hearts forgive not every one 
his brother their trespasses" (Matt, xyiii. 35) Can you forgive your brother his 
trespasses with your heart of flesh? On the day of Pentecost the people were 
pricked in the heart. (Acts. ii. 37.) Can you pierce your fleshly heart and live? 
I would not like to try it, would you? 

"Believe with all the heart" (\cts viii. 37). Can you believe with the heart 
of flesh? "He hath blinded their eyes, and hardened their hearts, that they 
should not see with their eyes, nor understand with their hearta, and be con- 
verted, and I should heal them" (John xii. 40; Isa. vi. 9, 10) Can you harden 
(259) 




Scriptural Heart of Maw 



SCRIPTURAL HEART OF MAN. 201 

your heart of flesh and live? "Scribea reasoning in the heart" (Mark ii. 6). Can 
you reason in your heart of flesh? I think it is impossible^to'reason with, or in, 
the heart of flesh. "Bridle not the tongue, deceive the heart" (Jas. i. 26). Can 
you deceive your heart of flesh? "Obey from the heart that form of doctrine" 
(Rom-, vi. 17). Do you obey from the heart of flesh that form of doctrine? Where 
your treasure is, there is your heart also. Treasure in heaven, our hearts will be 
there also. (Matt. vi. 21; Luke xii. 34.) The heart can not be in your bosom 
and in heaven at the same time. Do you think so? 

The Hebrews look upon the heart as the source of wit, "understanding, love, 
courage, grief and pleasure. Hence are derived many ways of speaking. A 
broken heart. A lonely heart. A heart of stone. A heart of flesh. 

Now, my friendly reader, do you think the Scriptures justify me in putting the 
mind as the Scriptural heart as I have it in my diagram? If not, T will call your 
attention to one more passage of Scripture, and leave the matter with you. 

"0 wretched man that I am! who shall deliver me from the body of this 
death? I thank God, through Jesus Christ our Lord. So then with the mind I 
myself serve the law of God; but with the flesh the law of sin" (Rom. vii. 
24, 25). 

Dear friendly sinner, turn from sin and the service of the evil one, and obey 
the gospel of Christ, and have a pure heart in the sight of God and man. 

"Savior, while my heart is tender, 
I would yield that heart to thee; 
All my powers to thee surrender, 
Thine, and only thine, to_be." 



Will you now say 



'Take me now, Lord Jesus, take me, 
Let my youthful heart be thine; 

Thy devoted servant make me, 
Fill my soul with love divine." 



THE WICKED MAN. 

By J. J. Limerick. 

Tbxt— John viii. 44 : "Ye are of your father the devil, and the luets of your father ye 
will do : he was a murderer from the beginning, and abcde not in the truth, because there is 
no truth in him. When he epeaketh a lie, he speaketh of his own : for he is a liar, and the 
father of it." 

Comment ow Oub Text.— " The lusta of your father." They wou'd comply with 
his wishes in seeking to destroy Christ. "A murderer from the beginning. " 
The first work of the devil on earth was to seduce our first parents into sin, 
whereby they and all their posterity were made subject to death. In this he was 
both a murderer and a liar. "The father of it. " He uttered the first lie in Eden. 

THE CHABACTEB OF THE WICKED. 

Abominable. (Rev. xxi. 8.) Blasphemous. (Luke xxii. 65 ) Boastful. 
(Psa. xlix. 6 ) Covetous. (Rom. i. 29.) Alienated from God and Christ. (Eph. 
iv. 18; Col. i. 21.) Blinded. (2'Cor. iv. 4.) Conspiring against the children of 
God. (Psa. xxxviii. 12.) Deceitful. (Rom. iii. 13.) Despising the Christian. 
(Rom. i. 32) Disobedient. (1 Peter ii. 7.) Envioup. (Titus iii. 3.) Enticing 
to evil. (2 Tim. iii. 6.) Destructive to the cause of Christ, and delighting in 
the iniquity of others. (Isa. lix. 7; Rom. i. 32.) Hard-hearted and hating the 
light (gospel light). (John iii. 20; Ezek. iii. 7.) Glory in their shame. (Phil, 
iii. 19.) Fearful. (Rev. xxi. 8.) Fierce and foolish. (Psa. v. 5; 2 Tim. iii. 
3.) Heady and high-minded. (2 Tim. iii. 4.) Hypocritical. (2 Tim. iii. 5.) 
Ignorance of and hostile to God. (Rom. viii. 7; 2 Thess. i. 8.) Lying and loath- 
some. (Prov. xiii. 5; Isa. lix. 4.) Infidels and lovers of pleasure more than of 
God. (Psa. xiv. 1; 2 Tim. iii. 4.) Mischievous and prayerless. (Prov. xxiv. 
8; Psa. liii. 4 ) Proud, perverse and persecuting. (Deut. xxxii. 6; Psa. cix. 
16; 2 Tim. iii. 2.) Reprobate, selfish and sensual. (2 Cor. xiii. 5; 2 Tim. iii. 
2;Judel9.) Stiff-necked. (Acts vii. 51.) UDjust. (Prov. xi. 7.) Unmerciful. 
(Rom. i. 31 ) Ungodly. (Prov. xvi. 27.) Unprofitable. (Matt. xxv. 30.) 
Unruly. (Titus i. 10 ) Unthankful. (Luke vi. 35 ) Unwise. (Deut. xxxii. 6.) 

THE WICKED CHILDBEN. 

Hearken not to their parents. 1 Sam. ii. 25. 
Despise and curse them. Prov. xv. 5; xxx. 11. 
Bring reproach on their parents. Prov. xix. 26. 
Are a calamity to their parents. Prov. xix. 13. 
Are a grief to their parents. Prov. xvii. 25. 

HAPPINESS OF THE WICKED. 

Is limited to this life only. Luke xvi. 25. 
Is short and uncertain. Luke xii. 20. 
Is vain and passes away. Ecol. vii. 6. 
Ts derived from their wealth and power. Job xxi. 7 13. 
Is derived from drunkenness and gluttony. Isa. xxii. 13; lvi. 12. 
Their happiness is often marred by jealousy. Esther v. 13. 
(262) 



THE WICKED MAN. 263 

Their happiness is often interrupted by judgments. Pea. lxxiii. 18-20; Job 
xv. 21. 

Their happiness often leads to sorrow and a life of recklessness. Prov. xiv. 
13; Isa. xxii. 13. 

Their happiness is sometimes a stumbling-block to the saints. Psa. lxxiii. 
3-16. 

Ghiistians should not be envious of the happiness of the wicked. Psa. 
xxxvii. 1. 

Woe is pronounced against the happiness of the wicked. Luke w. 25. 

DEATH OF THE WICKED 

Is in their sins. John viii. 21. Is without hope. Prov. xi. 7. 

SDmetimaa without fear. Jer. xxxiv. 5. Frequently sudden and unexpected. 
Prov. xxix. 1, 

Frequently marked by terror. Psa. lxxiii. 19. The remembrance of them 
perishes in death. Job xviii. 17; Psa. xxxiv. 16. 

God has no pleasure in their death. Ezek. xviii. 23-32. 

Some die as the beast of the field. Psa. xlix. 14. 

PUNISHMENT OF THE WICKEd/ 

Is from God. Lev. xxvi. 18; Isa. xiii. 11. 
On the account of their— 

Sin and iniquity. Lam. iii. 39; Amos iii. 2. 

Idolatry and the rejection of the law of God. Isa. x. 10; Hos. iv. 6-9. 

Evil ways and doings. Jer. xxi. 14. 

Unbelief. Rom. xi. 20. 

Covetousness and oppression. Isa. xlix. 26; lvii. 17. 

Disobeying God and Christ. Eph. v. 6. 

Disobeying the gospel of Christ 2 Thess. i. 8. 

Is the fruit of tin. Bom. iv. 21. 
In this life by — 

Sickness and famine. Lev. xvi. 1-19. 

War. Jer. vi. 4. 

Fear, trouble and distress Job xviii. 11; Isa. viii. 22. 
Future punishment described as — 

Hell. Matt. x. 28; Luke xii. 5. 

Darkness. Matt. viii. 12. 

Resurrection of damnation. John v. 29. 7 

Rising to shame and everlasting contempt. Dan. xii. 2. 

Everlasting destruction, fire, death, eternal damnation of hell. 2 Thess. 
i. 9; Matt. xxv. 4t; Rev. xxi. 8; Matt, xxiii. 33; Mark iii. 29. 

Blackness of darkness. Jude 13. 

Everlasting burning. Isa. xxxiii. 14. 

Torment with fire. Rev. xiv. 10. Torment forever and ever. Rev. xiv. 11. 
Shall be according — 

To their deeds. 2 Cor. v. 10. 

The knowledge possessed by them. Luke xxiv. 47, 48. 

Increased by neglect of privileges. Matt. xi. 21-24 ; Luke x. 13-15. 

Consummation at the day of judgment. Matt. xxv. 31-46; Rom. ii. 5-16; 
2 Peter ii. 9. 



264 THE WICKED MAN. 

"Seek ye the Lord while he may be found, call ye upon him while he is near; 
let the wicked forsake his way, and the unrighteous man his thoughts; and let 
him return unto the Lord,^and he will have mercy upon him: and to our God, for 
he will abundantly pardon" (Isa, lv. 6, 7) "For God so loved the world, that he 
gave his only begotten Sop, that whosoever believeth in him should not perish, 
but have everlasting life" (John iii, 16). "He that believeth and is baptized 
shall be saved" (Mark xvi. 16). 

" When the trump of God 6hall sound, 
And it shakes the nations round, 

In that day— awful day- 
Will we all then ready be. 
When the glorious? King we see, 

When he conies, Jesus conies ? 

" When the record he shall call, 
Of the great and of the small, 

In that day— awful day — 
What, oh, what, then, shall we say, 
As the earth shall pass away. 

When he comes Jesus comes ? 

" Listen, sinner; can you stand 
And defy his just command, 

In that day— awful day ? 
He has offered gospel light; 
Will you choose eternal night, 

WheD he comes. Jesus comes ? 

" He will say unto the blest, 
Enter ye eternal rest. 

In that day— awful day ; 
But, poor sinner, unto thee 
Oh, depart, depart from me, 

When he comes, Jesus ccmes. 

CHOEUS. 

" In that day, the judgment day, 
Ah, roor sinner, unto thee, 
Oh, depart, depart from me; 
When he comes, when he comes, 
In that awful judgment day." 



UNITY OF BELIEVERS. 

By J. J. Limerick. 

Text —John xvii. 20-24 : "Neither pray I for these alone, but for them also which 
shall believe on me through their word; that they all may be one; as thou, Father, art in me, 
and I in thee, that they also may be one in us: that the world may believe that thou hast sent 
ms. And the glory which thou gavest me I have given them; that they may be one, even as 
we are one. I in them, and thou in me, that they may be made perfect in one; and that the 
world may know that thou hast sent me, and hast loved them, as thou hast loved me." 

IN the face of this prayer of our Savior, some people say it is no harm to divide 
the believers into the different see's and parties. We believe it is sinful to be 
thus divided. My desire, prayer and labor is to unite, and not divide. 

I call your attention to the chart, where I have illustrated this oneness in 
Christ by a tree. "Can two walk together, except they be agreed?" (imos iii. 3). 
We must all agree with the divine Word of Truth, or we can not walk by faith in 
Christ. We must all be one. "Behold, how good and pleasant it is for brethren to 
dwell together in unity" (P^a. exxxiii. 1). We should not forget tbat God, Christ, 
apostles and Holy Spirit are one. (John xvii. 20-24 ) Christ is the true vine; 
God is the husbandman; the apostles are the true branches, and Christians are 
the fruit. (John xv. 1-12.) Some preachers teach that the different denomina- 
tions are the vine Such is far from the truth. The Church is spoken of in the 
feminine gender as the Bride. Christ speaks of the branch in masculine gender, 
as of a man. (John xv. 6.) 

Impossible, according to the law of language and the Scripture, for the 
denominations ta be the branches. The seed sown is the word of God, and will 
produce the same kind of fruit in all age3 of the woild and under all circum- 
stance". Beginning at Pentecost, the fruit of the word of God, a3 preached by 
the apostles, was Christians; and wherever the Word has been faithfully pro- 
claimed it has produced Christians as fruit. 

If a person should plant a watermelon seed in the earth, and it would produce 
cabbages, turnips, peas, pumpkins, squashes, pears, cherries, apples, and so od, 
it woull be a monstrosity, and all lazy people would be looking for that kind of 
a seed. But we know such is contrary to the laws of nature. The word of God 
as the seed will not produce Methodists, Baptists, Presbyterians, Campbellites, 
nor Congregationalists, and such like. It is contrary to the law of God. (Mat- 
thew xiii ) We are to hear and obey the teachings of Christ, and not of man. 
(Matt. vii. 24-28 ) If we hear the teachings of men, and obey them, we will be 
the disciples and followers of men, and not of Christ. We must hear and obey 
Christ. 

Paul the apostle, speaking by insp'ration, says: "One body, one Spirit, one 
hope, one Lord, one faith, one baptism, one God, one Father" (Eph. iv. 3 6). 
Hence there i3 but one family, which is God's family, all wearing the name that 
God has bestowed upon us. 

Oae foundatian, which is Christ. (1 Cor. iii. 11.) Apostles and prophets, 
Jesus Christ the chief corner-stone. (Eph. ii. 20.) The foundations that are 
laid by men will not stand the test of God's eternal power and truth. One body 
(265) 




UMITY oy 



UNITY OF BELIEVERS. 267 

and many members. (1 Cor. xii. 12-21 ) In harmony with the teaching of men, 
it would read: Many branch bodies and many members. 

One name and one salvation. (Acts iv. 12.) No salvation in names. 

One gospel, which is God's power nnto salvation. (Rom. i. 16.) God has 
revealed by one power, and that is in the one gospel. Is Chiist divided? (1 Cor. 
i. 13,) We would surely believe that Christ is divided if we were dependent upon 
sectarian preachers. Thank God, we have his Word, the precious words of truth. 

One Church, one way, one sheepfold, one Shepherd or Bishop of our souls, 
one kingdom, one King, one law, one creed, one Bible, one testament containing 
life through Christ, one Father, one Sacrifice for sin, one Bedeemer, one promise 
of eternal life, one death, one prison-house or grave, one birth from the grave, 
one Judge, one judgment day, one judgment, one heaven, one hell. 

My dear friends, we see a oneness all through the word of God. When unity 
ceases to be, and divisions exist, it is because the people are not willing to 
©bey the word of God in all things. 

My dear dying friends, listen to what the poet has to say, and heed his advice 
before it is too late: 

"Party names, then, lay aside, 

And cast away your broken cistern; 
Christ the Lamb, the Church the Bride, 
Then take no other name but Christian. 

"Brides, they take the husband's name, 
Nor would he sanction any other. 
Why should we not do the same ? 
What do you say, contending brother ?" 

Yours for the unity of God's people. 



PARABLE OF THE SOWER. 

By J. J. Limerick. 

Text— Matthew xiii. 1-8: "The same day went Jesus out of the house, and sat by the 
seaside. And great multitudes were gathered together unto him, so that he went into a 
ship, and sat; and the whole multitude stood on the shore. And he spake many things unto 
them in parables, saying, Behold, a sower went forth to sow; and when he so^ed, some seeds 
fell by the wayside, and the fowls came and devoured them up: some fell upon stony places, 
where they had not much earth: and forthwith they sprung up, because they had no deepness 
of earth: and when the sun was up, they were scorched: and because they had no root, they 
withered away. And some fell among thorns; and the thorns sprang up, and choked them: 
but other fell into good ground, and brought forth fruit some a hundred-fold, some sixty- 
fold, some thirty-fold." 

WE now call your attention to the chart for which we are indebted to Bro. 
Way. First, you notice the open Bible, the gospel of Christ and four dif- 
ferent hearts. The Bible represents the word of God as the seed of the kingdom. 
The gospel of Christ, the life and power of God, which is in his Word. The 
four hearts represent the four classes of soil. 

The Savior, in all his teachings, took the things with which the people were 
best acquainted to illustrate divine truth 3 . We, as well as the people to whom 
Christ was speaking, understand how a sower goes forth to sow seed, and some 
may fall by the wayside, some on etony ground, and some among thorne, and 
some into good soil; but all certainly have net learned the lesson that the Savior 
desired to teach the people on that occasion. We pray God that we may be able 
to assist you to have an understanding of the truths that Jesus desired to teach 
the world in pirable. 

In this parable we have four kinds of soil, which represent all classes of peo- 
ple. The human heart is the soil. We are either the wayside, stony, thorny, or 
the good soil. Methinks I hear some one saying: "If I am the wayside, or stony 
or thorny soil, I can not help it. God is responsible for the condition of the soil, 
not I." Such is a miitake. You are responsible, and not God. God cer- 
tainly did all in his power to prepare the soil to make all good. I will illustrate. 
You have a farm of 120 acres. You with to sow seed. First you prepare the 
soil, and, if you are a good farmer, you will do all in your power to have the soil 
in good order to receive the seed. Next, if you desire your seed to grow, you 
will not use inferior seed, but will purchase the very best. Nex* - , you will sow 
it yourself, or employ some one who is competent to sow the seed just as you 
instruct him to do. Last, when the harvest comes, you will want all to bring 
forth an hundred, sixty and thirty fold. 

Just so with God in this matter. God made man a pure and upright being. 
Man sinned, and for nearly four thousand years God was preparing the human 
family for the reception of hia Word, which is the seed to be sown. 

God does not use an inferior Eeed, nor a lifeless nor dead letter, but his 
Word has power and life. It is perfect. (Heb. iv. 12.) He sent forth his only 
begotten Son as the sower. Christ is perfect. Christ sent forth his apostles to 
preach the gospel to the whole world. He qualified them by giving power from 
heaven to enable them to preach or sow the Word as he desired them to do. And 
(268) 




finable / ft e § 



ower 



27O PARABLE OF THE SOWER. 

at the harvest, which is at the end of the world, he will expect to reap an hun- 
dred-fold, sixty and thirty fold. If you do not bring forth fruit to the honor 
and glory of God and to the salvation of your soul, you can not blame God, 
Christ, Spirit, apostles nor his Word, for they are blameless— the fault is in man- 
kind. 

Listen to the explanation of the parable by the Savior himself: "Who hath 
ears to hear, let him hear. Hear ye, therefore, the parable of the sower. When 
any one heareth the word of the kingdom, and understandeth it not, then cometh 
the wicked one, and catcheth away that which was sown in his heart. This is he 
which received seed by the wayside. But he that received seed into stony places, 
tie same is he that heareth the word, and anon with joy receiveth it; yet hath 
ha not root in himself, but dureth for a while: for when tribulation or persecu- 
tion arieeth because of the word, by and by he is offended. He also that received 
seed amoDg the thorns, is he that heareth the word ; and the cares of this world, 
aid deceitfulness of riches, choke the word, and he becometh unfruitful. But he 
that received seed into the good soil, is he that heareth the word, and under- 
standeth it; which also beareth fruit, and bringeth forth, some an hundred-fold, 
some sixty, some thirty." 

Dear dying sinner, you see you must hear the word of God, and study it 
carefully and prayerfully, so you may understand it, and not let the love of this 
world, riches or persecution] offend you, and separate you from the fruit of eter- 
nal life. 

We will close the sermon with the "Song of the Keapers," by W. C. Hafley : 

" List to the song of the reapers, 

Gathering the ripe, golden grain. 
Thrust in the sickle, my brother, 

And reap 'mid the shine and the rain. 
See all the fieldg of India ! 

Hear ye the isles of the eea ! 
List ! They are calling for reapers, 

Are calling for you and for me. 

" Millions and millions are dying, 

Sinking beneath the dark wave ; 
No one to tell them of Jesus, 

Who d ied on the cross to save ! 
Why stand ye so idle ? 

Say ye, There's nothing to do ? 
List ! They are calling for reapers, 

Are calling for me and for you. 

" See ye, the sun is declining ; 

Soon cometh the night, dark and drear; 
Work from morn until evening, 

The end of your work is near. 
How can you stand here idle ? 

How can you meet with tke King ? 
Work, then, to send out the gospel, 

And gather the lost ones in." 

Yours in hope of eternal life. 



SEVEN UPWARD AND SEVEN 
DOWNWARD STEPS. 

By J. J. Limerick. 

Text.— 2 Timothy iii. 1-7 : "This krow also, that in the la*t days perilous times shall 
come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, 
disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false 
accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, 
lovers of pleasures more than lovers of God; having a form of godliness, but denying the 
power thereof: from such turn away. For of this sort are they which creep into houses, and 
lead captive silly women laden with sins, led away with divers lusts." 

CERTAINLY we are living in the last days. If the times were ever perilous, 
it is now. Men love themselves better than they love the truth. Some 
church-members will sacrifice truth in preference to sacrificing themselves. 

The Church is dying in more than one place because of covetousness in some 
members. We meet so many who are ready to boast of what they have done, and 
show, at the same time, a disposition to do nothing at present but talk, and a 
great deal of that is vain. Many are proud and haughty and blasphemers, many 
of the church-members are disobedient to their parents in the Lord, or those in 
authority over them. Many are unholy and unthankful to God and Christ for the 
blessings that are daily bestowed upon them. Paul says of such that they have a 
form of godliness, but deny the power thereof. We are commanded to turn away 
from such. 

Such people are undoubtedly possessed with evil desire. With this desire to 
do evil, they are on the first downward step, and such leads to the second, which 
we shall call self-will. Such would rather do their own will than to do the will 
of God. They are like Jerusalem of old. (Luke xiii. 34.) They will not be 
saved. The Lord prayed that God's will, not his, be done. (Luke xxii. 42 ) 

The next downward step is that of self-deception. It is truly bad enough when 
we are deceived by others, but still worse to deceive ourselves. (?ee2Thess. 
ii. 1 12 ) 

The next downward step is the hardness of heart. The hearts of some people 
are so hard that the sweet and golden Btory of Jesus and his love will make no 
impression upon them. 

We once heard of a noted evangelist who was preachiDg to a certain congre- 
gation concerning the death of Christ. He was earnest, sympathetic and power- 
ful in his description of the scene, but all to no avail. It seemed to make no 
impression upon the people. He turned from the death of Christ to tell them of 
the death of a little dog. He used the same power in describing the dea*h scene 
of the dog that he had used in his previous description. When he had finished 
his dog story nearly every one of his members was crying-. He reproved them 
for the hardness of their hearts toward the Lord. They knew that it was true 
when he preached the death of Christ, but they did not know whether the dr g 
story was true or not. Such persons are early led to take the next downwaid 
(271) 




Love- 

Brotherly Kindness 

GfObUVESS 

Tempcrance 



Knowledge 
"Virtue 




BeSPER^TE W/CKCDW£S3| 

Seven Upward\ ofvcn Downward Steps 



SEVEN UPWARD AND SEVEN DOWNWARD STEPS. 273 

step, which is that of blindness. We have sympathy for those who are physically 
blind, also for those who are spiritually blind. Our effort in preaching the gos- 
pel is to remove the scales of creeds, traditions and such like, and assist them 
in seeing the golden sunlight of truth as it is in Christ. 

Those who are spiritually blind are ready to take the next downward step, 
which we call presumption. These persons are very unlike David, who prayed 
to the Lord: "Keep back thy servant from presumptuous sins; let them not have 
dominion over me" (Psa. xix. 13). When men, and especially preachers, presume 
to step beyond the authority of ChriEt, they either add to or take from the law 
of the Lord, which is perfect, converting the soul, and they certainly come under 
the condemnation of high heaver. (Psa. xix. 7; Rev. xxii. 18, 19.) 

If one persists in goiDg downward instead of upward, he soon reaches the last 
step, which leads to death and hell— that of desperate wickedness. The wicked 
will be excluded from heaven, and turned into hel 1 , with the nations that forget 
God. (Psa. ix. 17.) 

We now turn our attention to the upward steps. Faith is the starting-point, 
it is the basis of our walking in Christ and truth. 

The first step is that of virtue, which is moral probity of manners. (Phil, 
iv. 8.) Christian courage or fortitude. (2 Peter i. 4.) Power or efficacy. (Mark 
v. 30; Luke vi. 19; viii. 46.) 

Second step is that of knowledge. It is evil to be destitute of the knowledge 
of truth as it is revealed to us in God's word. (Prov. xix. 2; Isa. xxvii. 11; 2 
Thess. i. 8.) It is of great value. (Prov. viii. 10, 11; 2 Tim. iii. 15.) It will 
be bestowed upon those who earnestly and diligently seek for it in God's word. 
(Prov. ii. 3 6; James i. 5 ) 

The next upward step is that of temperance. Tempeiance — moderation in 
eating and drinking, and the restraint of our affections and passions. (Prov. 
xxiii. 1; 1 Cor. ix. 25; GaK v 23; Eph. v. 18; Titus i. 8; ii. 2; 2 Peter i. 6 ) It 
is a defense against many temptations and evils. (Prov. xxiii. 29-35. 

Patience is the next upward step. Patience — calmness of mind in beaiing 
evils, persisting in duty, and waiting for promised good (Job ii. 10; Psa. 
xxxvii. 1 7; Luke xxi. 19; Rom. xii. 12; 1 Thesa. v. 14; Heb. x. 36; James i. 
3; v. 7; 1 Peter ii. 19; 2 Peter i. 6 ) 

The next upward step is godliness. Godliness consists in reverencing his 
perfection (Psa. civ. 1); studying by holiness of life to promote his honor (2 
Peter iii. 11) ; confiding in him for all we need (Psa. xlviii. 14; Jxxiii. 24); 
devout fueling toward Gcd, and constant regard to his authority (2 Peter i. 6). 

After godliness comes brotherly kindness. Kindness toward our fellow- 
Christians, also a forgiving spirit. (2 Peter i. 7; Eph. iv. 32 ) 

The next and last upward step is that of charity, or love. Charity is love in 
its broadest sense, towards God and man. This is the crowning grace which 
comprehends ail the rest. (2 Peter i. 7.) Christians must heed the admonition 
of the apostle if they would wear the crown in glory. We can not begin at the 
last step of love and come down, step by step, neither can we jump over or skip 
one or two steps, and then reach the top step. If we would be the character that 
God ordains, and has made ample provision for us to be, we will add step by 
step, or grace by grace, from the first to the la3t. We can not add knowledge 
until we have added virtue to our faith. The divine order is to add to faith, vir- 



274 SEVEN UPWARD AND SEVEN DOWNWARD STEPS. 

tue, and to virtue, knowledge, and to knowledge, temperance, and to temperance, 
patience, and to patience, godliness, and to godliness, brotherly kindness, and to 
brotherly kindness, charity or love. The advantage to the Christian in following 
the divine order — making our calling and election sure by diligently obeying 
God, and cover falling by the wayside, and an entrance into the everlasting king- 
dom of our Lord and Savior Jesus Christ. (2 Peter i. 10, 11.) 

I will conclude my remarks to you, dear brethren, with the apostle's admoni- 
tion: "Wherefore I will not be negligent to put you always in remembrance of 
these things, though ye know the tn, and be established in the present truth." 
By the expression "present truth," I mean the truth that has come to you in 
God's holy Word, and ye now possess. 

Dear friendly reader, if you are on the downward step, stop and accept the 
gospel of Christ, which is God's power into the present and eternal kingdom of 
Christ the Lord. Walk in Christ; travel the upward steps that lead to glory and 
not the downward steps that lead to death. Now is the time, the accepted time. 
Come to your Lord while yet ye may. Amen. 



D 



SOLDIER OF THE CROSS. 

By J. J. Limerick. 

Text— Ephesians vi. 10-17. 

EAR friendly sinner, I call your attention to the above tbeme. There are 
two kingdoms in this world — the kingdom of God and the kingdom of the 
devil. You are a member of one. Which one? God's kingdom is f.r time and 
eternity. In it are light, joy, peace, re j Dicing, remission of sinp, the gift of the 
Spirit, friendship and the love of God and of our Savicr, and, if faithful to our 
Lord as the King and Captain, eternal life and a crown of righteousness will be 
ours forever throughout the cycles of eternity. 

In the devil's kingdom are darkness, sin and iniquity, sorrow, pain, misery 
and death. If you serve the devil as your captain in this world, you will suffer 
death with him in hell throughout eternity. Dear reader, I desire to ask a few 
questions, and I trust you will study them seriously with their answers. 

First. Is this a good and noble cause in which you desire me to enlist? 
Answer: It is the best cause in which mortal man can enlist. It is not only for 
homp, father, mother, wife, husband and children, but for your own soul's eter- 
nal interest. 

Second. Who is the Leader, or Captain? Answer: Jesus, the Christ, the 
Son of the living God, in whom there is no sin. 

Third. Who are wanted? Answer: Thank God, it is his desire to save all; 
hence all are invited to become soldiers of the cross. 

Fourth. How long the term of enlistment? Answer: For life. 

Fifth. Will we conquer? Answer: Yes. We will more than conquer 
through Christ our Leader. 

Sixth. What about the pay? Answer: The pay will be a home in heaven, 
with all the ransomed and redeemed, through Christ Jesus our Lord. 

Dear brethren in Christ, you who, befere the God of heaven and in the pres- 
ence of the world, have taken the oath of allegiance to Christ Jesus as your Cap- 
tain, permit me, your humble brother, to exhort you to put on the whole armor 
of God, if you would be faithful to your trust and receive the shining crown of 
righteousness at the last day. Be strong in the Lord ; there is no use of being 
weak, if we only obey him in all things; but we will grow in grace and the 
knowledge of the truth. Put on the whole armor of God that ye may overcome 
all the influences of the devil that may be brought to bear upon you. It will 
prove a miserable failure if you fail to put on the whole armor of God. 

We are fighting principalities, powers, rulers of the darkness of this world, 
spiritual wickedness in high places. Therefore, it behooves us to heed the apos- 
tle's admonition and put on the whole armor of God that we may be able ta 
withstand in the evil day, and having done all to stand. 

The first piece of armor to which I call your attention is the girt about the 
loins. It is not silver, gold, nor pre:ious stone, but something that will endure 
forever, that can not die; it is the girt of truth. What is truth? "Thy word is 
truth'' (John xvii. 17). 

Second. The breastplate of righteousness. What is righteousness? "My 
(275) 




/Armour of Christian Soldie* 



SOLDIER OF THE CROSS. 277 

tongue shall speak of thy word ; for all thy commandments are righteousness" 
(Psa. cxix. 172). It is to do right, and what God has commanded is right, and 
can not be wrong. Then, be sure, my brethren, to do all that God has com- 
manded through Christ and the apostles. 

Third. The shoes for our feet. Christ does not intend that we shall be ten- 
der-footed, hence he has provided shoes for the soldier, Our feet must be shod 
with the preparation of the gospel of peace. What is the gospel? It is the power 
of God unto salvation to all who obey Christ. We need no other power than that 
which is of God. Paul the apostle tells us that power is in the gospel of Christ. 
(Rom. i. 16.) 

Fourth. Above all, the shield with which we shall be able to quench all the 
fiery darts of the wicked. We will be pierced and will fall, if we do not use the 
shield, which is faith. Heb. xi. 1 tells us what faith is. Rom. x. 17 tells us 
how to obtain faith. Eph. iv. 5 says one faith. 2 Cor. v. 7 says we walk by- 
faith, and not by sight. 

Fifth. Wa must protect our heads and keep them right. Some people are 
afraid of head religion; bat Paul tells us to put on the helmet of salvation. The 
salvation of God is great and precious. Christ began to speak of it while here on 
earth (Eeb. ii. 3), and the apostles preached salvation in Christ's name. (Acts 
ii. 38.) 

Now, this is all of the armor of God, and we do not need another piece 
which is added by man. If we needed more, God would have given us more, for 
the apostle declares that God hath given us all things. (2 Peter i. 3 ) 

My dear brethren, remember we can not fight sin in the name of Christ if we 
leave off one piece of this armor. We must have all of the armor on, then we 
will be ready to do the will of our Master; then we can wield the sword of the 
Spirit, which is the word of God, with power and to the destruction of Satan's 
kingdom and the upbuilding of the kingdom of God, to the honor of God and 
Christ, and the salvation of our souls. We must put on the whole armor of 
God, and take the sword of the Spirit. 

We can learn to fight for the Lord by following the example of Christ. We 
must pray, sing, study the Word, and continue in the apostle's teaching, in contribu- 
tion, in breaking bread and drinking of the cup. 

The Church is society enough. We need not endeavor to do God's will out 
of the Church of Christ. As a member of the Church of Christ we can do all 
that God desires us to do. If we put on the whole armor of God, we will not 
go into a human society of any kind or description, to serve Christ. 

Dear brethren, let us so live and do the will of God that at the end of the 
race we may be able to say, with the apostle Paul, that we have fought a good 
fight, and finished our course, and have kept the faith, and realize that there is a 
crown of righteousness laid up for us which the righteous Judge will give us in 
that great day. (See 2 Tim. iv. 6-8.) 

"We'll gird the armor on and fight to win the crown 
Promised to the faithful ones; 
Win the crown, righteous crown, 
Valiant soldiers of the cross." 

Yours in Christian love. 



"I CAN'T." 

By J. J. Limerick. 



Text— Philippians iv. 13 : "I can do all things through Christ which strengthened 





I | —Idle— I 



Ox/N^WKXN^ 1 



NDIFFERENT — INDOLENT — INACTIVE— INATTENTIVE. 

Q — Crazy — Contentious — Contrary. 
A — Angry — Anxious — Annoyer. 
N — No Good— Naughty — Neglect. 
T — Trifling — Taking Things — Tongue. 



MY dear friendly reader, in and out of Christ, we hear so many people offer- 
ing excuses for not becoming members of the body of Christ. They say: 
"I can't understand and obey certain commands." In our work among the 
churches we hear a good many brethren say: I can't pray; I can't sing; I can't 
read in public; I can't talk in public; I can't give anything to the support of the 
gospel; I can't attend meetings every first day of the week; I can't endure the 
preacher. I hear the expression so often that I get sick and tired of hearing the 
brethren saying "I can't." Would to God they would study the language of our 
text, and be able to say with the apostle that they could do all things that Christ 
has commanded, through the strength of the gospel. 

I want to analyze the expression "I can't," and I want you, my brethren, 
to give heed to what I say, and try and profit by it, and never say "I can't." 
The first letter is "I," which may stand for idle. Christ does not intend that 
we shall be idlers in his vineyard, but commands that we work while it is day. 
Be assured, if you are an idler in the vineyard of Christ, you are doing more 
harm than good. Awake ! my brethren, and go to work in behalf of your souls 1 
salvation, or you will be lost. 

Next, "indifferent." True, we have some indifferent church- members; 
indifferent to all that God, Christ, Spirit and Church have done for them ; also to 
all privileges and opportunities to do good in the name of Christ. 

Indolent, inactive, inattentive. Indolent means lazy, and I'm afraid that 
some who say "I can't" are a little lazy. The inactive ones are waiting to be 
acted upon, but never ready to aot for themselves. The inattentive ones are ever 
ready to forget all the good things, and remember all the mean things that the 
devil puts into their hearts and lives; ever ready to forget the day of meeting, 
and the collection foi the poor saints; ever ready to find fault with the humble 
gospel preacher, and to be more than pleased with the trash of sectarianism. 

The next letter in the expression is "C, " and may mean "crazy," "conten- 
tious," "contrary." Some people are afraid if they take much interest in the 
great salvation of heaven, they will go crazy. It may be, now and then, some 
one does go crazy over the subject of religion. That is no reason why you should 
(278) 



"I CAN T. 279 

say "I can't." How many go crazy from the use of tobacco, liquor, gambling, 
and all that sort of thing! Yet some church members keep right on in the prac- 
tice of things condemned in the gospel, and never think of going crazy over such 
things. Yet, if any person can be called a crazy person, it is certainly the one 
who will deliberately neglect the great salvation of God after having once started 
in the divine life. 

Sometimes the reason some say "I can't," is because they are contrary and 
contentious. Some will lead, or not work at all. Some will refuse to listen to 
the bell ring unless it is around their own necks. Of all the good for- nothing 
church members, the contentious and contrary ones are the worst. 

The next letter is "A." It may mean "angry," 'anxious," "annoyer. " 
Some church-members are given to anger too much to make good workers in the 
Lord's cause. As members of the body of Christ, we should put off anger with 
the works of the flesh. Some people are always anxious to do what they are 
unable to do, and never anxious to do what they can do for the upbuilding of the 
Ohurch of Christ. And we have some few who would rather annoy some one who 
is trying to do his duty than to lend a helping hand. We should never annoy an 
humble disciple of the Lord and Master, but should endeavor to assist one 
another, and thus bear one another's burdens, and thus fulfill the law of Christ. 
The next letter is that of "N," whioh may mean "no good," "naughty," 
"negleet. " If a person can be of no good in the church, it is certainly the one 
who is always ready to say "I can't." I have visited several congregations 
where the members have behaved like naughty children, instead of like men and 
women in Christ Jesus. Brethren, do not fly up and act naughty at every little 
thing that does not suit you, but go to work and do the best you can for your 
Lord and Master. Paul the apostle asks the question: "How shall we escape, if 
we neglect so great salvation, which at the first began to be spoken by the Lord, 
and was confirmed unto us by them that heard him?" (Heb. ii. 3). There is sim- 
ply no way of escape to the member of the church who neglects the duties and 
privileges of the great salvation. And the person who is ever ready to say "I 
can't" is certainly in danger of neglecting. So do not say "I can't," my breth- 
ren. 

The next letter is "T," which may mean "trifling," "taking things, 
"tongue." A person who says "I can't" is in danger of becoming a trifling 
church-member. It is worse to take the good name of Christ, and all his power 
granted upon us through the gospel of Christ, and then say we can't do anything, 
than it is to steal, or take something, from our fellowman. Dear brethren, God 
will hold us accountable for all that he has bestowed upon us through Christ. A 
great many say they can not use their tongues in the church, but just let tbem go 
into some secret society, or political club, and they never think about saying "I 
can's." There are some people who are all talk or tongue, but no do, or work, 
about them. Dear sinner, Jesus died, was buried, and arose from the dead, and 
eent the apostles forth into all the world to preach the gospel, so all could hear, 
believe, repent, confess, and be immersed for the remission of sins. Jesus never 
said "1 can't." If he had done so, we would be lost for time and eternity. Let 
no one of you say you can not believe, repent, confess, and be immersed, for you 
can through the strength of Christ, which he will graciously bestow upon you. 
In conclusion, dear brethren, I want to exhort you not to say^"I can't," but 



280 "I can't." 

say, in tbe language of our text: "lean do all things through Christ which 
strengthened me." You can keep yourself unspotted from the world; you can 
feed the poor and hungry ; you can pray for those who hate and persecute you for 
Christ's sake; you can pray for the true preacher of the gospel of Christ; you 
can live a life in harmony with the teaching of the New Testament; you can try 
to lead others to obey the gospel of Christ; you can spend a little time in secret 
prayer every day; you can present your body as a living sacrifice to the cause of 
Christ; you can do something towards destroying the devil's work; you can 
attend the worship and persuade others to attend ; you can please God and his 
Son by doing something as a member of bis body; you can educate your con- 
science in the teaching of Christ; you can weep and lament over the division of 
the professed followers of Christ ; you can pray and labor for the oneness in 
Christ; you can lay by in store upon the first day of the week; you can, as a 
member of the Church of Christ, do his will through the Church, and not human 
societies; you can fail to find fault, and not grumble with the disciples who con- 
tend earnestly for the New Testament. You can render whole-hearted obedience 
to all the teachings of the New Testament, which will permit you to enter into 
the rest that remaineth for the people of God. My dear brethren, do not permit 
the devil to tempt you to say "I can't," but ever be ready to say: "I can do all 
things through Christ which strengtheneth me" (Phil iv. 13). 
Yours in Christian love. 



SUFFERING AS A CHRISTIAN. 

By J. J. Limerick. 

Text— 1 Peter iv. 16 : "Yet if any man suffer ag a Christian, let him not be ashamed; 
but let him glorify God on this behalf." 

SINCE sin made its advent into the world, suffering, sorrowing and dying have 
been sown broadcast upon all the human family, and have made this once 
pure earth a place of suffering. In the service of the devil we will suffer in this 
world and in the world to come. We can not suffer as a Christian until we 
besome one by obedience to the gospel of Christ. Some people offer an excuse 
for not becoming a Christian, because they will be compelled to suffer many 
things as Christians that they otherwise would not suffer. The motives and 
inducements that God offers the human family to become Christians overbalance 
all the suffering of this life. 

And oh! such joys, blessings, pleasures and comforts in this world and in the 
world to come can only be enjoyed by those who suffer as Christians. 

To be a Christian is to escape the corruption that is in this world through 
lust, and become a partaker of the divine nature of Christ. (2 Peter i. 4 ) 

The apostle* admonish us not to suffer as a murderer, or as a thief, or as an 
evil-doer, or as a busybody in other men's matters. (1 Peter iv. 15 ) If a Chris- 
tian was guilty of murder, or stealing, or evil-doing, or meddling in other peo- 
ple's matters, they would suffer for such, but not as a Christian. We may be a 
Christian, and be falsely charged with all such crimes, and suffer because of such 
false accusation ; but we should rejoice instead of murmuring or complaining, 
and thank God that we are accounted worthy to suffer in behalf of our Lord and 
Master. "Forasmuch, then, as Christ hath suffered for us in the flesh, arm 
yourselves likewise with the same mind" (1 Peter iv. 1). Christ suffered in the 
flesh all things that were possible for man to suffer — contradictions of sin- 
ners; betrayal by a false disciple (tfatt. xxvi. 48) ; many things of the elders; a 
false trial; mockery and persecution. (Matt. xvi. 21 ) Jesus suffered death for 
the world. (Mark viii. 31.) My dear brethren, having Christ as our example in 
suffering, we should not complain. (1 Peter ii 21.) Christ was made perfect 
through suffering; likewise we are made perfect through suffering, and we must 
be perfect if we would dwell with Christ in peace throughout eternity. (I Peter 
ii. 10; Heb. ii. 10; v. 19; 1 Peter v. 10.) 

The apostles, as the servants of Christ, suffered many things on account of 
the doctrine of the Lord. They were beaten and cast into prison, and commanded 
not to preach any more in the name of Jesus Christ. Did the apostles on this 
occasion say, If we are compelled to suffer thus, we will give up the work and 
seek an easy place where we can be popular with the world and the Jews, wlo 
are the open and avowed enemies of our Lord? No, sir, my dear brethren, they 
did not murmur, nor complain, nor talk about seeking an easy place; nor did 
they for one moment entertain the thought that they would compromise the truth 
of God, and thereby lighten their burden ; but they rejoiced that they were 
counted worthy to suffer for the name of Chri3t, and were still determined to 
proclaim the truth of God. (Acta v. 40, 41 ) The apostles were accused of 
(281) 



282 SUFFERING AS A CHRISTIAN. 

d unkenness on the day of Pentecost, but, being innocent of the charge, they were 
n it daunted in the least, neither did they think it a shame or disgrace to be mis- 
represented in that way, but showed the charge to be false, and preached the 
word of God to the people assembled together. We should do as they did when 
we are accused of similar charges, (lets ii. 13 38.) Paul the apostle tells us we 
must suffer with Christ in order to reign with Christ in glory. We thank God that 
we are counted worthy to suffer these light afflictions of this life, and that ours is 
the blessed privilege of entering into the glory of God, and reigning with Christ, 
our precious Redeemer, throughout eternity. We should magnify the goodness 
and love of God, and ever prove faithful to our Lord and Savior. (2 Tim. ii. 12; 
R)m. viii. 17.) The Christian is happy when he suffers for righteousness' sake. 
(1 Peter iii. 14.) The apostle tells us it is better to suffer for well doing than 
for evil-doing. (1 Peter iii. 17.) In doing God's will, though we suffer, we have 
the satisfaction of knowing we are doing right. The Lord said he would show 
the apostle Paul how great things he must suffer for his name's sake, (lets ix. 
16.) Paul says that he suffered as an evil-doer, even was bound and cast into 
prison. He did not complain, nor murmur against the Lord or Church, but 
showed, by his devotion to God's word, that he was not an evil-doer. (2 Tim. 
ii. 9 ) In the study of the life of the grand, noble hero of the cross, the apostle 
Paul, we can learn what great things he suffered for the name and sake of the 
Lord. We can take courage and work the harder in the vineyard of the Lord, 
looking forward to the home free from suffering that remains for those who suffer 
here as Christians. We now ask you, friendly reader, to turn to 2 Cor. xi. 23 28, 
and read of some of the things Le suffered. "Are they ministers of Christ? I 
am more; in labors more abundant, in stripes above measure, in prisons more 
freqient, in deaths oft. Of the Jews five times received I thirty-nine stripes, 
thrice beaten with rods, once stoned, suffered shipwreck three times, a night and 
day in the deep; in journeyings often, in perils of water, in perils of robbers, in 
perils by mine own countrymen, in perils by the heathen, in perils in the city, in 
parils in the wilderne s, in perils in the sea, in perils among false brethren ; in 
weariness, and hunger and thirst, in fastings often, in cold and nakedness, and 
beside those things that are without, that which cometh upon me daily, the oare 
of the churohe3. " No comment can make these things which Paul suffered any 
pliiner or greater; but we are made to exclaim: Certainly, Paul whole-heartedly 
loved and worshiped Christ as his Savior. Paul certainly knew what it meant 
to suffer as a Christian, and he says to his son Timothy :' Those who live godly in 
Christ shall suffer persecution." 

By our own experience we jidge the worst that Paul suffered was at the 
hands of false brethren; yet he did not do as some preachers aie now doing — giv- 
i ig up preaching and going back to the world, and finally to the p'ace of punish- 
ment. N ), my dear brethren, bacause there are wolves, traitors, hypocrites and 
false brethren who profess religion, we should not let any of these things shake 
our confidence, faith, hope, trust and love in Christ, or the word of eternal truth. 
A thousand times no. Stand firm unto the end. We should not offer such 
excuses for not doing our duty, and living and suffering as a Christian. If we 
would make sure of heaven, we must bear the cross that we may wear the crown 
of glory. Is there any trouble that will, or that we should permit to, separate us 
from the love of God in Christ Jjsus our Lord? In answer, we ask you to read 



SUFFERING AS A CHRISTIAN. 283 

with us the latter portion of the eighth chapter of Romans: 'Who shall separate 
us fiom the love of Christ? shall tribulation, or distress, or persecution, or fam- 
ine, or nakedness, or peril, or sword?" M*ny think it would be impossible to 
Buffer these things and live a Christian life; but not so with the apostle Paul. 
"As it is written, For thy sake we are killed all the day long; we are accounted 
as sheep for the slaughter. Nay, in all these things we are more than conquerors 
through him that loved us. For I am persuaded that neither death [the fear of 
death], nor life, nor angels, nor principalities, nor powers, nor things present, 
nor things to come, nor height, nor depth, nor any other creature, shall be able 
to separate us from the love of God, which is in Christ Jesus our Lord" (Rom. 
viii. 86 39) 

I thank God that no thing or creature, outside of ourself, is able to separate 
us from God through Christ. If we will to remain faithful, God will bless and 
strengthen us along life's pathway, and enable us, through Christ, to reach the 
King of glory. The Christian is enabled to turn hig sufferings into blessings. 
We know that all things work together for good to them that love God, to them 
that are the called according to his purpose. (Rom. viii. 28.) The Christian has 
more strength to live a good, unselfish life, and to resist temptations, for he feeds 
upon the bread of life. He can come boldly to the throne of grace, and have the 
assurance that he will receive strength through Christ our Lord. The Christian 
has that sweet peace and joy which come from an humble walk id obedience to 
the will of God in all things. My dear brethren, be faithful and suffer as a Chris- 
tian, and heaven, with all its joys, will be your reward. "Yet if any man suffer, 
let him not be ashamed, but let him glorify God on this behalf." 

" Christians, are you growing weary ? 

There'll be resting by and by. 

Is your pathway dark and dreary ? 

There'll he resting by and by. 

" Have you many hours of anguish ? 
There'll be resting by and by, 
Where your soul will no more languish. 
There'll be resting by and by. 

" Cheer up, then, no longer fearing ; 
There'll be resting by and by. 
When you see our Lord's appearing, 
There'll be resting by and by. 

" Let us work and keep on praying; 
There'll be resting by and by. 
If we come, his Word obeying, 
There'll be resting by and by. 

CHOBUS. 

" There'll be resting by and by, 
There'll be resting by and by; 
When the toils of life are over, 
There'll be resting by and by." 



SEARCH THE SCRIPTURES. 

By J. J. Limerick. 

Text— John v. 39 : "Search the Scriptures; for in them ye think ye have eternal life: 
and they are they which testify of me" (Jesus). 

WE not only think, but we know, that that eternal life is offered to all in the 
word of divine truth. We hear so many say that they can not understand 
the Bible, and we think it is because they do not heed the admonition of Jesus 
and the apostle Paul to search and study. They depend too much upon the 
preachers, and a great many preachers study the Bible through their creeds, and, 
of course, they misunderstand. If all the preachers and the people would lay 
aside their creeds and opinions, and "study how to show themselves approved 
unto God [and not to men], a workman that needeth not to be ashamed, rightly 
dividing the word of truth" (2 Tim. ii. 15), then they would, and could, under- 
stand the Bible, and would do what God requires, and do it in God's way, and 
not man's. 

In view of assisting you, my reader, to an understanding of the right divi- 
sion, we call your attention to our chart. God has given the world his Word, 
through Moses, prophets, apostles, and his dear Son, and he has made his will 
and way plain to us through Christ. (Isa. xxxv. 8; John xiv. 6.) Since the 
beginning there has never been the time when God acted, or requested man 
to act, only through his Word. The heaven and earth were created by the power 
and law of God through his Word. This was the work of God, and not the work 
of man. (John i. 1-3; Heb. iv. 12; xi. 3.) The Bible tells usr "God said, Let us 
make man in our own image." God made man, and gave him the la«v by which 
the family was to be increased. That law is the same to-day; man can not 
improve upon it. (Gen. i. 26-28 ) To this mai God gave a law in his Word that 
is only applicable to him and his wife. God placed but one man and his wife in 
the Garden of Eden. (Gen. ii. 8; xv. 18 ) This man disobeyed the law of God, 
and was driven out of the Garden of Eden, and by his disobedience sin came into 
the world. (Gen. iii. 23, 24.) Sin and death are passed upon all men, not only 
because Adam sinned, but because all have sinned. (Rom. iii. 23; v. 12 14.) 
Some preachers make a big ado about having a baptism of the Holy Spirit in 
order to cleanse from the Adamic sin. We are not accountable for Adam's sir, 
neither has God promised to take away the Adamic sin by a baptism of the Holy 
Spirit. God sent his Son, Jesus the Christ, into the world to take away the sin 
of the world (A.damlc sin). (Jjhn i. 29 ) We should not trouble our minds 
about the Adamic sin, but should learn what God requires at our hands to cleanse 
us from our own sins. 

God gave to the patriarchs, before the flood, a law which was applicable to 
them, and n}t to the world to-day. (Gen. iv. 3, 4; vi. 16.) God was going to 
destroy the people from the earth on account of their disobedience to his will. 
Noah found favor in the sight of God, and to him God gave a law to build an 
ark. God gave him minute instructions concerning how and of what material It 
should be built. Now, some one who lived in Noah's time might have said: 
(284) 



286 SEARCH THE SCRIPTURES. 

"Why, Noah, you are an old crank if you think you are the only one who has a 
right to build an ark, and that nobody will be saved only those who enter your 
ark. Yoa are narrow and contracted. We have as much right as you, and we 
will build an ark to suit ourselves. We will have many doors of entrance, and 
windows," etc. But they would have been mistaken, and would have been lost, 
for God told Noah to btild the ark, but did not tell any one else to build the ark; 
but he gave to all the privilege of entering therein and being saved. We are cer- 
tain that only those who did enter into the ark were saved. (Gen. vi. 1 22 ; 1 
Peter iii. 20.) Noah was a type of Christ. God sent'Christ into this world with 
grace and truth, for the purpose of building a house, or the Church. God did 
not give this law, or right, to any and every man to build a Church that would 
please them and the world. Christ built his Church on the rock. (Matt xvi. 
18.) Only one foundation, and that is Christ, and not men. (1 Cor. iii. 11 ) 
As only they who entered the ark were saved, so likewise only those who enter the 
Church of Christ have the promise of present and e'ernal salvation. Beware, my 
friends! Do not try to do what God has not commanded, nor left you to do, but 
study his will and learn what he would have you do, and then gladly do what he 
has commanded. The first promise was given to Abraham while he dwelt in Ur 
of the Chaldees. (Gen. xi. 26 32.) It was renewed to him in the land of Canaan 
when he offered his son as a sacrifice. (Gen. xxii. 1 18 ) It was renewed to 
Isaac and Jacob. (Gen. xxvi. 1 5; xxviii. 10-1*.) Remember, this was to Abra- 
ham, Isaac and Jacob, and not to you and me; but the promise God made to you 
and me is in Christ, and we obtain the promise through obedience to the law of 
Christ. (Acts ii. 37-41.) God called and sent Mjses into Egypt to lead his peo- 
ple oat. (Exod. iii. 11.) God never sent any one else. Had any one else 
attempted to lead the children of Israel out of Egypt they would have been 
destroyed in their attempts to do what God had not commanded. He did not 
command them ; hence they had not the promise of God to lead them. God has 
only sent one man into the world as the true li^ht to lead the people from the 
bondage of sin into the city of our Lord; and that person is Christ. All who fol- 
low his divine instruction will safely reach the heavenly Canaan. (John i. 6-15; 
John iii. 14 16 ) We have but one Master and one Father. (Matt xxiii. 8-12 ) 
God gave to Israel the law through Moses. (Exod. xx. 1-26.) This was the first 
time since the foundation of the world that God gave a law to a nation of people. 
This law was given to Israel, not to the Gentiles. It was applicable to Israel, 
not to the world. It was added to the promise on account of disobedience. 
(Gal. iii. 19 ) God changed the law, and it is the new law that is applicable to 
us, and not the old. (3al. iii. 24, 25; Heb. vii. 11 20 ) And what God, Christ, 
or the Holy Spirit has placed in the law of Christ, no man has the right to add 
to nor to take from. 

The Jews made null and void the law that was given to them by the addition 
of their tradition?. We should not do like them in that respect. (Mark vii. 
1 14; Bev. xxii. IS, 19.) The old law was carnal; the new is spiritual. The old 
brought death, and the new brought life. Cbiist hath redeemed us from the 
curse of the law. (Rom. viii. 2, 3; Gal. iii. 13 ) The prophets came to Israel 
and spoke the word of God as they were inspired, or moved, to speak. They 
never added to ncr took away from the law of God, with the divine sanction of 



SEARCH THE SCRIPTURES. 287 

high heaven. When the preacher adds to, or takes from, God's law to the sinner 
and Christian, he does it without God's divine sanction. (2 Peter i. 21 ) John 
the Immerser was a cousin to Jesus, and was born six months before him. (Lake 
i. 32-80.) John was sent as the harbinger of Jasus. He went before J^sus in the 
spirit of Elijah. (John i. 6; Luke i. 17 ) John's work was confined to Abra- 
ham's children, and not to the world. (Matt. iii. 4-9; Acts xiii. 26 ) John did 
not give the way of life and truth, nor the gospel; nor did he build the Church 
or establish the kingdom of God. A good many preachers will take up the lives 
of John and Jesu°, and try to apply their teachings to the alien tinners to day. 
Some will say that Jesus did not heal all alike while he was here on the eartb. 
Hence they draw their conclusions that God has a different power and way of sav- 
ing ea3h sinner to-day. While Jesus was here on earth he did the heavenly 
Father's will. He wrought miracles, suffered and died, and arose from the dead, 
in fulfillment of the Scriptures, or the will of God. (1 Cor. xv. 1-4 ) 

The division of the Bible. The word "Bible" is from the Greek word biblos, 
meaning "the book." God is the Author of the Bible. There are sixty-six 
books in it — thirty nine in the Old Testament, and twenty seven in the New. In 
the Old Testament we have the word tf God given to the Jews by inspiration. 
Subdivisions of the Old Testament are history, law, prophecy and poetry. The 
New Testament, with its twenty-seven books, is also subdivided into the history 
of the life and ministry of John ; history of the life and ministry of Jesus ; death 
and resurrection of Christ, and the giving of the great commission for the first 
time— sending men to the whole world with a law that is applicable to all. Mat- 
thew, Mark, Luke and John contain this history. (Matt, xxviii. 19, 20; Mark 
xvi. 15, 16; Luke xxiv. 44 50; John xx. 30, 31.) Beginning with the Book of the 
Acts of the Apostles, on the day of Pentecost, subsequent to the death and resur- 
rection of Christ, we find the apostles speaking as the Spirit gave them utterance. 
They preached Je^us crucified and raised, and ascended to God on high. No man 
can preach the gospel of Christ without preaching his death, burial and resurrec- 
tion. Those who heard and believed the preaching of the gospel were told to 
repent and be immersed for the remission of their sins. (A.cts ii. 37, 38 ) 
Begianing on the day of Pentecost, from that time till now, and as long as time 
shall la t, the law that is applicable to the alien sinner is faith in Christ, repent 
ance of their sins, confession of their faith wi h the mouth, immersion for remis- 
sion of sins, all of which we will find recorded ia the Book of the Acts of the 
Apostles. Beginning with the Epibtle to the church of Christ at Rome, we then 
find with that letter twenty one letters containing the law to Christians. In the 
Book of Revelation we find the history of the Church of Christ, and the final 
home of the faithful and unfaithfu 1 . The people of God in all ages of the world 
have been, and are, governed by his law, and, when we enter into the everlasting 
kingdom of God, we will there be governed by the leva of God, which is eternal. 
(1 Cor. xiii. 1-18.) 

We will dose this discourse with a few thoughts from the poet on the sub- 
ject of the Bible, the grandest theme on earth. 



288 SEARCH THE SCRIPTURES. 

' How brightly beams the sacred page, 
With luster all divine ; 
The saving light of every age 
Upon our path to shine. 

"Oh, the rich depth of treasure found 
In this exhauetless mine, 
Where all majestic gems abound, 
And pearls of wisdom shine. 

" Where all divine perfection glows 
What beauties here we trace; 
Abounding mercy ovei flows 
In streams of heavenly grace. 

•' What peace it brings to every heart, 
Whose thoughts are fixed above ; 
There is no dearer, sweeter part 
Than Jesus and his love. 

" It sweetly cheers the drooping mind, 
And heals the broken heart ; 
And they shall consolation find 
As doubting fears depart. 

'■ I*s virtue shines with lucid ray ; 
With promises how great 
It beckons us from earth away, 
And points to heaven's gates. 

" It tells us of a starry crown, 

To faithful [Christian] soldiers given, 
When we shall lay our armor down, 
And rest at peace in heaven. 

" It tells us of a city grand, 
With jafper-g ami shed wall, 
With pearly gates and golden strand, 
And glory lightens all. 

" To those who do his blessed commands, 
Those gates shall open wide ; 
There saints from near and distant lands 
Shall evermore abide. 

" May this blest volume ever be 
Our comfort in distress, 
Until the shining shore we see 
Beyond this wilderness." 



Amen. 







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